1 

I^B 

il 

1  !i  W 

1   !  '    l!     '      111!   III! 

■  > 

t 

j 

pi  'i    , 

■  '  ■.       1 

t 

k 

!'       •  '       '    '. 

il  1 
ill! 

l$A 

iikJi  ^farSiL^/ii?!. 


.t*il&^Ul.  „iib;Mi3^ 


■s^jy^'  ■r-~^^:i^!Cf^&^^^^-mm>-^^^mmim- 


yj/.'o 


Stom  t^e  feifirati?  of 

(|)rofe06or  T3?iffiam  I^^^^K  (Bteen 

Q^equeaf^eb  fij?  ^im  fo 
f  5e  feifitari?  of 

(princefon  ^^eofogtcaf  ^emtnarg 


BV  4500  .J3  1844 
Jay,  William,  1769-1853. 
The  Christian  contemplated 
in  a  course  of  lectures 


CHRISTIAN 


CONTEMPLATED 


IN 


A   COURSE    OF    LECTURES, 

DELIVERED  IN  ARGYLE  CHAPEL, 
BATH. 


BY  WILLIAIVI  JAY. 


Behold  the  awful  portrait,  and  admire : 

Nor  stop  at  wonder  —  imitate  and  live Young. 


STEREOTYPE    EDITION. 


NEW  YORK : 

ROBERT  CARTER  58  CANAL  STREET. 

PITTSBURG  :-TIiOIS[AS  CAUTER. 

1844. 


PREFACE 


CtikroM  seems  to  have  rendered  it  almost  necessary,  for  an  Author 
nev«'r  to  appear  before  the  Public  without  a  Preface  ;  in  which  some- 
thing, if  not  concerning  himself,  yet  concerning  his  work,  is  looked 
for,  as  a  respect  due  to  his  readers.  Yet  Rousseau  says,  it  is  a  part 
of  the  book  never  read,  unless  by  women  and  children.  The  Au- 
thor, however,  indulges  a  hope  that  this  is  not  very  extensively  tme  ; 
since,  in  writing  the  following  introductory  remarks  he  certainly  in- 
tended, as  will  appear  from  their  length,  something  more  than  a  cer- 
emonious conformity  to  example. 

The  design  of  this  Series  of  Lectures  was — to  diversify  a  little  the 
ordinary  course  of  ministerial  instiuction — to  excite  and  secure  at- 
tention by  a  degree  of  allowable  novelty  and  curiosity — and  to  bring 
together  various  things  pertainins  to  the  same  subject ;  so  that  they 
might  aid  each  other  in  illustration  and  improvement,  by  their  ar- 
rangement and  union. 

But  why  are  they  published  ?  The  writer  is  aware  what  an  abun- 
dance of  religious  works  is  perpetually  issuing  from  the  press  ;  and 
he  would  not  wonder,  if  some  should  think  that  he  has  too  often  ap- 
peared before  the  public  already.  Yet  he  trusts  an  author  is  not  nec- 
essarily supposed  to  say  to  his  readers,  "  Now  attend  only  to  me." 
Surely  many  publications  may  be  serviceable  for  diiferent  purposes, 
and  in  different  deirees  ;  and"  a  writer  may  be  allowed  to  conclude, 
that  the  production  of  his  pen  may  obtain  a  measure  of  welcouie  and 
useful  attention — without  the  vanity  of  supposing  that  it  is  superior  to 
every  other,  or  the  folly  of  expecting  that  it  is  to  supersede  amj  other. 
If,  too,  the  author  be  a  public  teacher,  and  has  met  with  acceptance, 
it  is  natural  to  suppose  that  he  will  secure  a  considerable  number  of 
connexions  more  immediately  his  own,  and  who  will  be  rather  par- 
tial to  tiie  writer,  for  the  sake  of  the  preacher.  Such  was  the  case 
here.  In  two  or  three  days  after  this  course  of  Lectures  was  finished, 
a  large  number  of  copies  was  called  and  subscribed  for,  by  those  who 
had  hearii  them.  Many  of  these  applicants  were  persons  whose  opin- 
ion and  desire  would  have  had  weight  with  any  one  who  knew 
them  ;  while  all  of  them  had  claims  upon  the  Preacher,  as  stated,  or 
occasional  parts  of  his  audience. 

The  Author  can  truly  say  that  he  yielded  to  publish,  with  a  reluo- 
tance  which  only  an  ascertained  earnestness  could  have  overcome. 
Yet  he  is  now  glad,  especially  with  regard  to  his  own  audience,  that 
the  importunity  was  expressed,  and  has  been  complied  with  For 
nearly  thirty-five  years  he  has  been  laboring  to  serve  his  present 
charge,  in  the  unity  of  the  spirit,  and  in  the  bond  of  peace,  and  he 
hopes  he  may  add,  in  righteousness  of  life  :  and  though  he  commenc- 
ed his  connexion  young,  yet  such  a  period  strikes  far  into  the  brevity 


IV  PREFACE. 

of  human  life,  and  calls  upon  him  to  think,  and  feel,  and  act,  with 
increasing  seriousness  and  diligence,  knowing  that  the  nisht  cometh, 
wherein  no  man  can  work  ;  and  to  be  concerned  that  after  his  de- 
cease, his  people  may  be  able  to  have  the  things  he  has  spoken  al- 
ways in  remembrance.  The  work,  therefore,  as  a  brief  epitome  of 
his  preaching,  will  serve  as  a  kind  of  ministerial  legacy  to  be  perused, 
particularly  by  the  younger  members  of  his  church  and  congrega- 
tion, when  the  clods  of  the  valley  will  be  sweet  about  him  -,  and  by 
■which,  though  dead,  he  may  yet  speak — perhaps,  in  some  cases,  to 
more  purpose  than  while  living.  The  work  may  tend  to  correct 
some  pious  mistakes  both  on  the  right  hand,  and  on  the  left.  It  con- 
tains many  of  the  Author's  views  on  important  subjects,  after  consid- 
erable experience  and  observation.  For  such  remarks  his  station 
has  been  favorable,  and  his  opportunities  numerous;  especially  from 
the  variety  and  latitude  of  his  religious  intercourse.  This  has  never 
heen  confined  to  Christians  of  his  own  denomination.  He  has  not 
suffered  prejudice  so  to  magnify— what  his  convictions  might  have 
led  him  to  consider  the  mistakes  or  imperfections  of  any  who  differ 
from  him — as  to  make  him  overlook  their  excellencies  as  individuals 
or  communities  ;  or  to  prevent  his  mingling  with  them  in  company, 
and  cooperating  with  them  in  services  ;  or  to  deprive  him  of  that 
pleasure  and  profit  which  he  knows  may  be  derived  from  those  who 
cannot  frame  to  pronounce  exactly  the  Shibt)oleth  of  a  spiritual  tribe. 
He  has  always  preferred  to  study  religion,  not  in  its  abstractions,  hut 
in  its  subjects  ;  not  in  its  speculative  opinions,  but  in  its  practical 
principles  ;  not  in  its  distant  generalities,  but  in  its  appropriated  and 
particular  influences.  He  has  always  endeavored  to  follow  it  out, 
from  its  too  common  confinement  in  certain  notions,  seasons,  and 
services,  into  actual  and  ordinary  life  •,  and  to  esteem  and  applaud  it 
only  in  proportion  as  it  exerts  and  displays  itself  in  that  "  wisdom 
which  is  from  above,  which  is  first  pure,  then  peaceable,  gentle,  and 
easy  to  be  entreated,  full  of  mercy  and  good  fruits,  without  partiality 
and  without  hypocrisy." 

This  may  in  some  measure  account  for  the  desire  which  has  given 
rise  to  the  publication.  For  it  is  to  be  presumed,  that  there  will  be 
some  considerable  conformity  between  the  views  of  a  minister  and  the 
people  of  his  charge  after  a  voluntary,  long,  and  perfectly  affection- 
ate connexion.  It  is  certain  that  these  Lectures  would  not  have 
been  completely  congenial  with  the  taste  of  some  hearers.  They 
would  in  any  course  of  religious  discussion  have  said,  "We  want 
more  of  doctrine,  and  more  of  Christ."  Now  we  are  far  from  treat- 
ing these  terms  themselves  with  contempt  or  disrespect.  We  love 
the  doctrines  of  the  Gospel  ;  and  believe  that  it  is  a  good  thing  that 
the  heart  be  established  with  grace.  We  attach  importance  to  evan- 
gelical truth  ;  and  have  no  notion  of  piety  without  principle,  or  of 
good  fruit  but  from  a  good  tree— This  is  our  creed  :  by  grace  are  ye 
saved  through  faith  ;  and  that  not  of  yourselves  ;  it  is  the  gift  of 
God  :  not  of  works,  lest  any  man  should  boast.  For  we  are  hia 
workmanship,  created  in  Christ  Jesus  unto  good  works,  whicli  God 
hath  before  ordained  that  we  should  walk  in  them."  Yet,  we  can- 
not be  ignorant  that  the  complaint  we  have  supposed,  is  too  often  the 
whining  and  seditious  j^.rgon  of  a  party  ;  and  the  very  last  party  in 
the  world  we  should  ever  consult  with  regard  to  preaching.  These 
dcisperate  adherents  to  something  not  easily  fixed  and  definable  in 


PREFACE.  V 

sentiment,  but  always  accompanied  with  a  spirit  as  well  known  and 
invariable  in  its  operation,  as  any  of  the  laws  of  nature  ;  are,  in  spir- 
itual things,  what  some  discontented  zealots  are  in  political  ;  and  as 
the  latter  render  the  cause  of  rational  liberty  suspicious  and  despica- 
ble, so  the  former  disserve  and  disgrace  the  cause  of  evangelical  re- 
ligion— They  are  gospel  radicals.  They  are  not  always  even  moral : 
they  are  never  amiable.  They  neither  pursue  nor  think  upon  the 
things  that  are  lovely,  and  of  good  report.  They  set  at  nought  all  sa- 
cred relations,  proprieties,  and  decencies  ;  while  many  of  them  aban- 
don family  worship,  and  leave  their  children  without  any  attempts 
to  bring  thern  into  the  way  everlasting,  not  knowing  but  they  may 
be  some  of  those  against  whom  God  "  has  sworn  to  have  indignation 
forever,"  and  not  daring  to  go  before  him,  or  to  be  profane  enough  to 
take  the  work  out  of  his  hands.  Self-willed  are  they;  self-confi- 
dent ;  presumptuous  ;  censorious  ;  condemnatory  of  all  that  are  not 
initiated  into  their  temper  and  exclusions.  With  regard  to  their 
ministers,  they  are  not  learners,  but  judges  ;  and  often  make  a  man 
an  offender  for  a  word.  In  hearing,  all  is  fastidiousness.  Appetite 
has  given  place  to  lusting.  They  go  to  the  house  of  God,  not  for 
wholesome  food,  but  for  something  to  elevate  and  intoxicate.  The 
preacher  is  nothing,  unless  he  can  make  them  drink  and  forget  their 
duty,  and  remember  their  danger  no  more.  Their  religion  is  entirely 
an  impersonal  thing,  any  further  than  as  it  consists  in  belief  and  de- 
lusion. They  look  for  all  in  Christ,  not  as  the  only  source  from 
which  it  can  be  received  into  us— this  is  truth — but  as  the  only  resi- 
dence in  which  it  is  to  remain,  while  they  themselves  continue  the 
same.  They  are  complete  in  him — not  as  to  the  all-sufficiency  pro- 
vided in  him  for  their  actual  and  entire  recovery,  but  without  their 
being  new  creatures.  They  look  after  nothing  in  themselves — and 
nothing  in  themselves  should  be  looked  for  as  the  ground  of  their 
acceptance  with  God,  or  as  self-derived  or  self-sustained  :  but  they 
look  after  nothing  in  themselves  even  as  the  effect  of  divine  agency 
and  communication — forgetful  of  the  inspired  prayer,  "  Create  in  me 
a  clean  heart,  O  God,  and  renew  a  riglit  spirit  within  me  :  regardless 
of  the  assertion,  "  It  is  God  that  worketh  in  you  to  will  and  to  do 
of  his  good  pleasure  :"  subverting  the  promise,  "  Then  will  I  sprinkle 
clean  water  upon  you,  and  ye  shall  be  clean  :  and  from  all  your  fil- 
thiness  and  from  all  your  idols  will  I  cleanse  you  ;  a  new  heart  also 
will  I  give  unto  you,  and  a  new  spirit  also  will  I  put  within  you  j 
and  I  will  put  my  Spirit  within  you,  and  cause  you  to  walk  in  my 
statutes,  and  ye  shall  keep  my  judgments  and  do  them."  Their  state 
is  not  a  condition  to  be  submitted  to  any  process  of  trial — as  those  ene- 
mies to  Christian  comfort  would  have  it,  who  admonish  persons  to 
examine  themselves  whether  they  are  in  the  faith  •,  and  to  prove  their 
ovvnselves  ;  and  to  give  all  diligence  to  make  their  calling  and  elec- 
tion sure.  Their  peace  requires  that  all  this  should,  without  hesita- 
tion, be  taken  for  granted  ;  while  every  thing  is  to  be  cried  down  as 
unbelief  that  would  dare  to  lead  them  to  question,  for  an  instant,  their 
eecurity,  or  to  keep  them  from  being  at  ease  in  Zion.  The  sinner 
is  not  only  guilty,  but  diseased — but  they  are  concerned  only  to  re- 
move the  sentence  of  condemnation,  while  the  disorder  is  left.  They 
absolve,  but  not  heal :  they  justify,  but  not  renovate.  The  king's 
daughter  is  all  glorious  within,  while  her  clothing  is  of  wrought  gold 
--with  them  the  righteousness  of  Christ  is  a  fine  robe  to  cover  a  fil- 


VI  PREFACE. 

thy  body.  All  their  sin,  past,  present,  and  future,  is  so  completely 
done  away,  that  it  were  folly  to  feel  anguish  on  the  account  of  it. 
Their  miscarriages  are  not  theirs  ;  but  those  of  sin  that  dwelleth  in 
them.  Their  imperfections  are  regretless,  because  unavoidable — no 
man  can  keep  alive  his  own  soul. 

Now  we  are  willing  to  concede  that  all  those  from  whom  we  occa- 
sionally liear  complaints,  do  not  go  into  these  lengths  ;  and  we  are 
persuaded  that  were  these  worthier  individuals  perfectly  informed 
concerning  the  men  we  have  very  truly  but  inadequately  sketched, 
they  would  exclaim,  "  My  soul,  come  not  thou  into  their  secret ;  and 
mine  honor,  to  their  '  system'  be  not  thou  united."  Yet  theij  some- 
times murmur,  as  if  in  sympathy  with  them  ;  and  borrow  their  lan- 
guage, unconscious  whose  technicality  it  is  ;  and  are  in  danger  that 
their  good  should  be  evil  spoken  of.  To  be  strenuous  for  evangelical 
preaching  is  commendable;  but  they  view  the  desideratum  in  too 
confined  an  import.  Tliey  think  it,  if  not  improper,  yet  needless,  for 
a  minister  to  inculcate  many  things  which  he  must  feel  to  be  binding 
upon  him.  "  O  !  "  say  they,  "  the  grace  of  God  will  teach  people  all 
this."  The  grace  of  God  will  incline  and  enable  us  to  do  all  this  : 
but  it  is  the  Bible  that  teaches.  This  contains  all  our  religious  infor- 
mation ;  and  we  only  want  to  be  led  into  all  truth.  The  sacred  wri- 
ters never  left  these  things  to  be  taught  by  the  grace  of  God,  without 
instruction.  They  never  intrusted  them  to  inference.  Tliey  par- 
ticularized and  enforced  them.  There  is  not  one  of  Paul's  Epistles, 
a  large  proportion  of  vvliich  might  not  liave  been  spared  as  imperti- 
nent, upon  this  plea  ;  for  as  surely  as  the  former  parts  lay  the  foun- 
dation doctrinally,  the  latter,  labor  to  build  us  up  on  our  most  holy 
faith.  But  these  would  restrain  a  public  teacher  from  the  extensive- 
ness  of  the  gospel  itself.  They  would  oblige  him  to  hold  forth  Chris- 
tianity only  in  the  first  rudiments,  not  in  the  advanced  science. 
They  would  confine  him  to  a  kind  of  abstract  inculcation  of  a  small 
class  of  principles  ;  which  principles  are  indeed  unspeakably  impor- 
tant, yet  lose  much  of  their  importance,  by  being  accompanied  with 
certain  alliances,  and  developements,  and  applications.  Yea,  they 
would  not  willingly  allow  him  to  do  more  than  constantly  iterate 
from  Sabbath  to  Sabbath,  a  few  well-known  and  favored  sentiments, 
in  a  manner  the  most  undeviating,  and  in  phraseology  the  most  hack- 
nied.  They  prefer  a  scheme  of  divinity  drawn  up  by  some  fallible 
fellow-creature,  to  the  Scripture  at  large,  which,  like  God's  other 
works,  no  one  can  perfectly  systematize  ;  but  in  which,  as  in  Nature, 
we  have,  instead  of  Mechanism,  infinite  freshness,  and  richness,  and 
variety,  and  irregularity  ;  that  is,  order  beyond  our  reach.  Tliey  are 
sure,  if  not  to  oppose,  yet  not  to  aid  ;  if  not  to  stigmatize,  yet  not  to 
countenance  and  applaud  any  attempt  the  preacher  shall  make  to  ex- 
tend the  views  of  his  hearers;  to  improve  their  understandings  ;  to 
lead  them  through  the  whole  land  of  revelation  in  the  length  and 
breadth  thereof;  in  a  word,  tn  do  any  thing  that  would  follow  up 
the  recommendation  of  the  Apostle,  "Leaving  therefore  the  princi- 
ples of  the  doctrine  of  Christ,  let  us  go  on  unto  perfection." 

Here  the  Lecturer  is  unspeakably  happy  in  being  able  to  say  to  the 
people  he  addresses,  "  Ye  have  not  so  learned  Christ."  He,  there- 
fore, felt  no  embarrassment  in  the  study  or  in  the  delivery  of  these  dis- 
courses. He  had  only  to  consult  his  own  convictions,  and  was  not 
necessitated  to  think  of  the  likings  or  dislikings  of  a  sickly  fancy,  a 


PREFACE.  Vll 

perverted  orthodoxy,  a  party  spirit,  or  an  anathematizing  bigotry. 
Neither  would  he  ever  consent  to  officiate  in  any  congregation 
where  he  could  not  stand  fast  in  the  liberty  wherewith  Christ  has 
made  him  free.  This  freedom  he  thinks  a  preacher  cannot  too  high- 
ly value  and  assert  in  the  discharge  of  his  work — A  freedom  from  the 
fear  of  man  that  bringeth  a  snare — inducing  and  enabling  him  to  say, 
as  he  rises  from  his  knees  to  enter  the  pulpit, 

"Careless,  myself  a  dying  man, 
Of  dying  men's  esteem  -, 
Happy,  O  God,  if  thou  approve, 
Though  all  beside  condemn," 

— A  freedom  (whatever  advantages  they  may  afford  him  by  their  col- 
lectivetiess  and  arrangements)  from  the  fetterings  and  exclusiveness 
of  human  systems  of  theology — a  freedom  from  the  least  sense  of  any 
obligation  requiring  him,  in  the  interpretation  and  improvement  of 
any  passage  of  Scripture  before  him,  to  force  its  natural  and  obvious 
meaning  into  any  frame  of  Arminian,  or  Calvinistic  theory  or  author- 
ity— A  freedom  also  from  spiritual  favoritism,  and  which  might  lead 
him,  from  parLiality,  to  shun  to  declare  all  the  counsel  of  God,  as  well 
as  from  timidity. 

May  the  Author  be  permitted  to  plead  for  a  freedom  of  another 
kind  ? — An  exemption  from  a  wish  to  gratify  the  few,  at  the  expense 
of  the  protit  of  many  :  an  exemption  from  fastidiousness  of  composi- 
tion and  address  ;  an  exemption  from  such  a  primness  of  diction,  as 
admits  of  the  introduction  of  no  anecdote,  however  chaste,  and  shuts 
out  the  seizure  of  all  hints  suggested  by  present  feelings  and  occur- 
rences :  an  exemption  from  the  too  serious  apprehension  of  little 
faults  in  seeking  to  secure  great  impressions.  Here,  to  the  intimida- 
tion and  checking  of  the  preacher,  how  often  is  he  told  of  the  dignity 
of  the  pulpit — as  if  there  was  any  worthy,  ox  real  dignity  in  a  case 
like  this,  separate  from  utility  !  What  is  the  highest,  and  should  be 
the  most  admired  dignity  in  the  preacher — but  an  apparent  forgetful- 
ness  of  every  claim,  but  his  object;  and  such  an  absorbing  solicitude 
for  the  attainment  of  it,  as  leaves  him  unable  to  notice  inferior 
things  .'  Without  such  an  impression,  no  man  can  do  a  great  work 
gracefully;  for  if  in  the  execution  lif?  is  observed  to  be  alive  and  at- 
tentive to  any  littleness,  it  will  revolt  the  beholder,  instead  of  pleas- 
ing him.  An  otRcer  in  the  midst  of  action,  will  be  all  occupied  in 
urging  and  comideting  the  conflict — what  should  we  think  of  him 
if  he  turned  aside  after  a  butterfly,  or  showed  himself  at  liberty  to 
mind  and  adjust  his  ring,  or  his  dress .'  Let  a  preacher  be  as  correct 
as  possible  ;  but  let  him  think  of  founding  his  consequence  upon 
something  above  minuteness  and  finesse.  Let  him  never  imagine 
that  \i\s  influence ,  or  dignity,  will  ever  be  impaired  by  his  feeling  and 
displaying  a  noble  elevation  ;  an  indifterence  to  every  thing  else — 
while  the  love  of  Christ  bears  him  away,  and  he  is  lost,  in  endeav- 
oring to  save  a  soul  from  death,  and  to  hide  a  multitude  of  sins. 
There  is  nothing  with  which  a  preacher  should  be  less  satisfied  than 
a  tame  correctness,  or  his  producing  something  that  will  bear  criti- 
cism, but  which  is  as  devoid  of  excellency  as  it  is  free  from  defect. 
He  that  winneth  souls  is  wise.  What  is  every  other  praise  of  an  in- 
strument, if  it  does  not  answer  its  end.'    What  is  every  other  com- 


Vlll  PREFACE. 

mendation  of  a  preacher,  if  he  be  useless  ?  unimpressive  ?  uninter- 
esting? What  is  It,  that  nothing:  is  complained  of,  if  nothing  is 
applauded?  What  is  it,  that  nothing  offends,  if  nothing  strikes? 
What  is  the  harangue  that  dies  in  the  hearing,  and  leaves  nothing 
for  the  hearers  to  carry  away,  to  think  of  in  solitude,  and  to  speak  of 
in  company  ?  What  but  a  fault  is  the  smoothness  of  address,  that 
prevents  every  excitement  that  would  rend  by  terror,  or  melt  by  ten- 
derness ?  A  sermon  may  resemble  a  French  Drama  that  observes 
inviolably  all  the  unities,  and  challenges  severity  as  a  finished  piece  ; 
but  excites  no  sentiment,  and  produces  no  effect.  But  give  us  rather 
the  Shakspeare,  who,  with  blemishes  which  a  less  shrewd  observer 
than  Voltaire  may  detect,  actually  succeeds  ;  arrests  ;  inspires  ;  and 
enchants.  We  need  not  plead  for  coarseness  or  faults.  A  speaker 
may  be  animated,  yet  decorous  and  orderly  too  ;  but  in  popular  ad- 
dresses, if  either  fails,  it  is  far  better  to  sacrifice  correctness  to  im- 
pression, than  efiect  a  nicety  of  endeavor.  Let  the  squeamishly 
hypocritical  remember  that  he  is  laboring  to  little  purpose  while 
consuming  his  time  and  atteTition  in  subtle  accuracies,  and  polished 
dulness.  And  let  the  man  who  is  in  earnest  about  his  work,  never 
yield  to  an  under  anxiety  resulting  from  the  possibility  of  a  trifling 
mistake  ;  and  which,  as  Gray  says  of  penury,  would  repress  his  no- 
ble rape  and  chill  the  genial  current  of  his  soul.  Let  him  feel  his  sub- 
ject, and  follow  his  ardor,  recollecting  that  great  excellencies  or  im- 
pressions will  redeem  small  failures  •,  and  even  prevent  their  being 
noticed— unless  by  the  little  and  perverse-minded,  who  only  sit  to 
discover  and  remark  any  minute  impropriety — adders  to  every  thing 
else  in  the  charmer,  clnirm  he  never  so  \visely. 

There  is  also  some  difference  between  the  heat  of  delivery  and  the 
coolness  of  review  ;  between  the  leisure  and  discrimination  of  readers 
— and  hearers.  More  freedom  therefore  will  be  permitted  in  preach- 
ing than  in  publishing  :  and  what  the  press  may  forbid,  the  pulpit 
may  tolerate.  Yea,  the  pulpit  may  require  it,  especially  for  the  sake 
of  a  large  part  of  the  congregation.  For  these,  though  they  have  not 
the  advantage  of  culture,  yet  have  souls  as  well  as  others,  and  their 
moral  wants  must  be  attended  to.  Now  a  preacher  need  not  grovel 
down  to  the  lowest  level  of  the  vulgar  ;  yea,  he  should  always  take 
his  aim  a  little  above  them  ;  in  order  to  raise  and  improve  their  taste  : 
but  he  must  not  soar  out  of  their  sight  and  reach.  Yet  he  may  be 
tempted  to  this  by  the  presence  of  others.  But  let  him  remember, 
that  those  who  are  more  educated  and  refined,  ought,  not  only  to  en- 
dure, but  to  commend  his  accommodation  •,  yea,  and  they  will  com- 
mend, instead  of  censuring  him,  if  they  are  really  concerned  for  the 
welfare  of  their  brethren  less  privileged  than  themselves.  If  they 
are  benevolent  and  pious,  as  well  as  intelligent,  they  will  always  be 
more  pleased  with  a  discourse  suited  to  general  comprehension  and 
improvement,  than  with  a  preparation,  which,  in  other  circumstan- 
ces, they  might  relish  as  an  intellectual  treat  for  themselves.  To 
which  we  may  add,  that  there  is  not  so  great  a  difference  here  as 
some  mistaken  and  elaborate  orators  imagme.  Genuine  simplicity 
knows  a  mode,  which  while  it  extends  to  the  poor  and  unlearned, 
will  equally  please  their  superiors.    For — 

"  So  it  is  when  the  mind  is  endued 
With  a  well-judging  taste  from  above  5 


PREFACE.  IX 

Then,  whether  embellished  or  rude, 
'T  is  nature  alone  that  we  love. 

"  The  achievements  of  art  may  amuse, 
May  even  our  wonder  excite  ; 
But  groves,  hills,  and  valleys  diffuse 
A  Lasting,  a  sacred  delight.^' 

In  one  of  his  charges,  Archbishop  Usher  says  to  his  clergy,  "  How 
much  learning  and  wisdom,  my  brethren,  are  necessary  to  make  these 
things  plain  !  '^  Could  he  have  said  any  thing  more  fine  and  judi- 
cious than  this?  Here  is  the  proper  direciion  and  exertion  of  a 
minister's  talents,  whether  natural  or  acquired.  They  are  not  to 
unfit  him  for  any  part  of  his  office— which  they  may  easily  do,  at  the 
stimulation  of  vanity  or  pride  ;  but  to  qualify  and  aid  liim  the  better 
to  perform  it.  It  is  to  be  feared  that  some  do  not  employ  their  abil- 
ities to  make  things  plain — if  they  do,  we  can  but  lament  their  de- 
plorable want  of  success.  But  it  would  seem  as  if  their  aim  was  to 
dazzle,  rather  than  enlighten  ;  to  surprise,  rather  than  inform  ;  to 
raise  admiration  at  their  difficult  composition,  rather  than  with  the 
Apostles  to  use  great  plainness  of  speech.  Even  their  claim  to 
originality  often  regards  only  the  mode  of  representation.  The 
ideas  they  wish  to  pass  off  as  new,  when  examined,  are  found  only 
common-place  sentiments.  The  well  is  not  really  deep  5  but  you 
cannot  see  to  the  bottom,  because  of  their  contrivance  to  make  the 
water  muddy.  They  are  not  really  tall  ;  and  so  they  strain  on  tiptoe. 
They  have  not  a  native  beauty  that  ahvays  appears  to  most  advan- 
tage without  finery  ;  and  so  they  would  make  up  the  deficiency  by 
excess,  and  complexity,  and  cumbersomeness  of  ornament.  He 
who  cannot  rise  in  the  simple  grandeur  of  a  morning  sun,  can  excite 
notice  by  the  gaudy  brilliancy  of  manufactured  fireworks  ;  and  flame 
and  sparkle  down,  as  well  as  up.  To  notice  in  some  respects  a  style 
that  has  been  constructed  (for  it  could  hardly  have  been  involuntary) 
so  inverted,  involved,  obscure,  difficult— half  blank  verse  ;  might 
seem  to  be  going  out  of  the  Author's  province.  He  leaves,  tlierefore, 
others  to  remark,  that  this  style,  though  it  may  be  extolled  by  the 
lower  orders  of  professional  men,  and  half-educated  artisans,  and 
excitable  youth,  with  a  smattering  of  science  and  a  bad  taste  ;  it  will 
never  obtain  the  approbation  of  the  really  judicious  and  discerning. 
He  leaves  others  to  remark,  that  it  is  disdained  by  scholars,  and  at 
war  with  classical  purity.  Lord  Kaimes  tells  us,  that  in  every  lan- 
guage, clearness  of  expression  and  simplicity  of  thought  are  the  first 
marks  of  elegance.  Milton  observes,  that  nothing  accords  with  true 
genius  but  what  appears  easy  and  natural  when  once  it  is  produced. 
Agreeably  to  which,  Addison  says,  that  the  secret  of  fine  writing  is, 
for  the  sentiments  to  be  natural,  without  being  obvious  5  and  con- 
tends, that  what  produces  surprise  without  being  simple,  will  never 
yield  lasting  pleasure  to  the  mind.  Hume,  in  his  Essay  on  Refine- 
ment and  Simplicity  in  Style,  comes  soon  to  this  conclusion  :  that 
it  is  better  to  err  in  the  excess  of  simplicity,  than  in  the  excess  of 
refinement ;  the  former  extreme  being  moie  beautiful  and  less  dan- 
gerous than  the  latter.  He  observes,  that  the  works  read  again  and 
again  with  so  much  pleasure,  all  lean  more  to  the  one  side  than  to 
the  other— that  it  is  increasingly  needful  to  be  guarded  against  the 


X  PREFACE. 

extreme  of  refinement  wlien  learning  has  made  much  progress,  and 
good  writers  appear  in  every  species  of  composition  :  as  men  will 
then  be  the  more  tempted  to  endeavor  to  please  by  strangeness  and 
novelty,  and  so  fill  their  writings  with  affectation  and  conceits, 
—and  that  simplicity  may  be  lost,  not  only  in  subtlety,  but  in  effort 
and  straining  ;  and  nature  and  ease  be  buried  under  an  artificial 
load  of  laborious  difl'usion. 

But  while  the  preacher  leaves  others  to  speak  upon  this  subject  as 
a  literary  question,  it  cannot  be  improper  for  him  to  notice  it  in 
another  and  far  more  important  connexion  ;  and  to  deprecate  the 
adoption  of  such  a  style  in  divinity,  and  to  warn  his  younger  brethren 
against  every  approach  and  tendency  towards  it.  For  how  perfectly 
is  it  unlike  the  language  of  inspiration  1  What  an  entire  contrast 
does  it  form  with  the  simplicity  tliere  is  in  Christ  Jesus  !  And  how 
useless  must  such  hard  and  uniuteliigible  diction  be  to  ordinary 
minds!  And  who  are  the  mass  in  almost  every  audience  ?  They, 
who  are  often  comparatively  neglected,  if  not  despised,  there.  Leigh- 
ton,  and  Watts,  and  a  thousand  other  names,  whose  works  praise 
them  in  the  gate,  and  are  now  useful  to  all,  mi2ht  have  been  so 
written  as  to  be  useless  to  many.  Had  our  Saviour  felt  the  low 
ambition  of  some,  he  might  easily  liave  been  beyond  the  comprehen- 
sion and  the  attraction  of  the  multitude,  in  him  were  hid  all  the 
treasures  of  wisdom  and  knowledge.  lie  spake  as  never  man  spake. 
But  was  itaproof  agaiust  his  manner,  or  the  highest  recommendation 
of  it,  that  the  common  people  lieaid  hiui  gladly  ;  and  tliat  all  bare  him 
witness,  and  wondered  at  the  gracious  words  which  proceeded  out 
of  his  mouth  .?  The  Author  would  not  for  the  world  be  in  the  con- 
dition of  that  preacher  whose  attendants  do  not,  cannot  say,  "  Here 
the  poor  have  the  Gospel  preached  unto  them."  They  not  only 
need  it,  and  should  excite  our  compassion  by  their  temporal  priva- 
tions and  sufferings,  as  well  as  by  their  spiritual  condition  ;  but 
they  are  capable  of  understanding,  and  receiving,  and  admiring  it. 
Learning  is  not  necessary  liere.  1'he  doctrines  of  the  Gospel  are  not 
the  result  of  research,  but  testimony.  There  are  funds  of  good  sense 
and  good  feeling  in  the  common  people,  as  well  as  in  others  :  and 
they  are  even  capable  of  appreciating  what  is  truly  superior  in  preach- 
ing, if  it  be  properly  presented  and  illustrated.  The  fault  is  always 
much  more  with  the  preacher  than  with  them.  He  does  not  adapt 
himself  to  those  he  professes  to  teach  ;  he  does  not  make  them  his 
aim  ;  he  does  not  study  them  ;  he  does  not  throw  himself  into 
their  modes  and  habits  of  thinking  and  feeling  ;  he  has  nothing  simple 
and  natural  in  his  official  beimr.  They  understand  and  relish  the 
Pilgrim's  Progress  ;  and  the  history  of  Joseph  ;  and  the  parable 
of  the  lost  sheep,  and  of  the  prodig:il  son.  They  are  easily  intorm- 
ed  and  impressed  by  the  sayings  of  our  Lord,  and  the  language  of 
the  Scriptures.  But  nothing  is  to  be  done  in  tliem  without  excite- 
ment 5  and  they  are  addressed  without  emotion.  Their  very  un- 
derstandings must  be  approached  through  their  imaginations  and 
passions  ;  and  they  are  lectured  as  if  they  had  none.  They  are 
never  to  be  starved  into  a  surrender;  and  "they  are  circunivallalcd 
and  trenched  at  a  distance.  They  are  only  to  be  taken  by  an 
assault ;  and  they  are  slowly  and  formerly  besieged.  They  want 
familiar  and  seasonable  imagery  ;  and  to  show  the  preacher's  learn- 
ing, they  are  furnished  with  allusions  taken  from  the  arts  and  sci- 


PREFACE.  XI 

ences.  They  want  striking  sentences,  and  the  words  of  the  wise, 
which  are  as  goads  and  as  nails;  and  they  have  long  and  tame  para- 
graphs. They  only  want  truths  to  be  brought  home  to  their  con- 
sciences, for  they  admit  them  already;  and  they  are  argued  and 
reasoned  into  confusion,  or  doubt.  They  want  precedents  ;  and  are 
furnished  with  precepts.  They  want  instances  ;  and  are  deadened 
by  discussions.  They  want  facts  ;  and  are  burdened  with  reflec- 
tions. 

The  Bible  adapts  itself  to  the  state  of  our  nature  :  and  knowing 
how  little  all  are,  and  how  little  many  can  be  affected  with  abstract 
representations  of  virtues  and  duties,  it  blends  religion  with  history 
and  biography  ;  so  that  while  we  read  the  rule,  we  may  see  the 
exemplification  ;  and  be  reproved,  excited,  and  encouraged,  while 
•we  are  informed.  It  is  not  a  series  of  losicaJ  definitions,  like  dead 
bodies  well  laid  out  and  dressed— all  is  life  and  motion.  It  gives 
us  actions  rather  than  words.  We  view  the  fruits  of  righteousness 
growing  on  the  tree.  We  have,  not  the  pilgrimage,  but  the  pilgrim  ; 
and  go  along  with  him  from  the  city  of  destruction  to  the  shining 
city.  We  are  not  spectators  only  ;  we  are  his  companions  ;  we  are 
interested  in  all  he  meets  with  ;  we  weep  when  he  weeps,  and  re- 
joice when  he  rejoices.  It  is  not  Christianity  that  is  set  before  us, 
but  the  Christian  ;  and  we  attend  him  following  his  Saviour,  deny- 
ing himself,  taking  up  his  cro?s,  resisting  temptation,  struggling  with 
unwearied  patience  through  a  thousand  difficulties,  braving  with 
fortitude  every  danger,  and  emerging  out  into  glory,  honor,  and  im- 
mortality. By  nothing  can  the  attention  of  children  be  so  elfectually 
cauglit  as  by  facts  and  narratives  :  and  "  men  are  but  children  of  a 
larger  growth."  Wliat  is  the  greater  part  of  the  Old  Testament  but 
history  ?  There  is  scarcely  a  Psalm,  but  refers  to  some  fact  in  the 
experience  of  the  composer.  What  are  the  prophets,  but  historians 
by  anticipation  ?  Many  of  them  state  various  past,  and  contempo- 
rary events.  The  book  of  Jonah  has  only  one  prediction  in  it ;  but 
it  describes  in  a  most  vivid  and  interesting  manner,  the  actual  and 
wonderful  occurrences  that  befel  the  bearer  himself.  How  pleasing 
and  striking  are  tlie  short  and  simple  annals  of  Ruth  !  Wliat  is  the 
book  of  Jo!)  l)ut  the  matchless  dramatic  story  of  a  good  man  in 
his  affluence,  his  adversity,  and  his  deliverance.'  In  the  book  of 
Genesis,  we  are  present  at  the  creation,  the  destruction,  and  the  re- 
peopling  of  the  world;  we  live,  we  travel,  we  worship  with  the 
patriarchs  :  we  stand  round  their  dying  beds.  It  is  needless  to  add, 
that  the  remainder  of  the  Pentateuch,  with  the  books  of  Joshua, 
Judges,  Samuel,  Kings,  Chronicles,  Ezra,  Nehemiah,  and  Esther, 
are  all  of  the  narrauve  kind,  including  general  and  individual 
sketches  of  the  most  wonderful  people  on  earth.  But  what  is  the 
Gospel  itself,  according  to  Matthew,  Mark,  Luke,  and  John .'  Is  it 
any  thing  like  our  treatises  and  bodies  of  divinity  .''  It  is  the  history 
of  "the  Son  of  God  :  While  the  Acts  are  a  portion  of  the  history  of 
the  Apostles  :  and  the  Epistles  are  evermore  enlivened  with  charac- 
ters, incidents,  and  allusions.  Is  this  the  work  cf  God.'  Does  he 
know  perfectly  wliat  is  in  man,  and  necessary  to  him .''  Has  he 
herein  abounded  towards  us  in  all  wisdom  and  prudence.'  Is  it 
not,  then,  surprisins  that  religious  instructers  should  not  think  it 
necessary  or  desirable  to  resemble  him?  And  can  anything  be 
more  unlike  this  inspired,  and  attractive,  and  irresistible,  and  im- 


XU  PREFACE. 

pressive  mode,  than  the  strMCtiire  of  many  of  the  discourses  that  STQ 
delivered  in  our  public  assemblies?  Hence,  they  awaken  so  little 
attention  ;  and  yield  so  little  pleasure  ;  and  take  no  firm  hold  on  the 
mind  and  feelings,  especially  of  the  young  and  the  common  people— 

"  And  drowsy  tinklings  lull  the  distant  folds." 

General  declamations  and  reflections  do  little  in  a  popular  audi- 
ence. The  preacher  must  enter  into  detail,  and  do  much  by  circum- 
stances. Nothing  can  penetrate,  but  what  is  pointed.  Every  indict- 
ment must  particularize  and  specify.  The  eye  may  take  in  a  large 
prospect  ;  but  we  are  affected  by  inspection.  We  must  not  stand 
long  with  our  people  on  the  brow  of  the  hill,  showing  them  a  wide 
and  indistinct  expansion,  but  take  them  by  the  hand,  and  lead  them 
down  to  certain  spots  and  objects.  We  are  to  be  characteristic — 
not  only  with  regard  to  persons,  though  this  is  of  great  importance, 
but  also  with  regard  to  vice  and  virtue,  faults  and  excellencies.  To 
what  purpose  is  Ft  to  admonish  servants  to  be  good  ?  The  question  is, 
in  what  is  their  goodness  to  appear  ?  Therefore,  says  the  apostle, 
"  Exhort  servants  to  be  obedient  to  their  own  masters,  and  to  please 
them  well  in  all  things  ;  not  answering  again .-  not  purloining,  but 
showing  all  good  fidelity,  that  they  may  adorn  the  doctrine  of  God 
our  Saviour  in  all  things."  Does  Solomon  only  condemn  drunken- 
ness? What  is  there  in  the  wretched  crime  ;  in  its  excitement, 
progress,  evil,  danger,  misery,  that  he  does  not  strike  ?  "  Who  hath 
wo?  who  liath  sorrow?  who  hath  contentions?  who  hath  babbling? 
who  hath  wounds  without  cause  ?  who  hath  redness  of  eyes  ?  They 
that  tarry  long  at  the  wine,  they  that  go  to  seek  mixed  wine.  Look 
not  thou  upon  the  wine  when  it  is  r(>d,  v.'hen  it  giveth  his  color  in 
the  cup,  when  it  moveth  itself  aright :  at  the  last  it  biteth  like  a 
serpent,  and  stingeth  like  an  adder.  Thine  eyes  shall  behold  strange 
women,  and  thv  heart  shall  utter  perverse  things  :  yea,  thou  shall  be 
as  he  that  lieth  down  in  the  midst  of  the  sea,  or  as  he  that  lieth  upon 
the  top  of  a  mast.  They  have  stricken  me,  shalt  thou  say,  and  I  was 
not  sick  ;  they  have  beaten  me,  and  I  felt  it  not :  when  shall  I 
awake  ?    I  will  seek  it  yet  again." 

A  preacher  must  also  "indulge  in  a  certain  degree  of  diffusiveness. 
He  who  passes  rapidly  from  one  thing  to  another  is  not  likely  to  im- 
press, or  indeed  even  to  inform  the  majority  of  his  audience.  To 
affect  them,  he  must  commonly  dv/ell  upon  the  thought  a  little  ;  and 
sometimes  more  than  a  little  ;  even  with  an  enlargedness  that  may 
seem  needless  ;  and  with  a  repetition  in  other  words  and  exemplifi- 
cations, that  may  go  for  tautology,  with  persons  of  quicker  apprehen- 
siveness.  Hints  will  please  the  scholar,  and  set  his  own  mind  pleas- 
ingly in  motion  ;  and  he  can  instantly  add  from  his  own  stores. 
But  many  have  nothing  but  what  they  receive.  Besides,  some  are 
more  struck  with  one  species  or  instance  of  illustration  and  confir- 
mation, and  some  with  another  :  and  he  whose  mind  was  wandering 
or  heedless  at  first,  may  haply  be  seized  afterward.  For  precept 
must  he  upon  precept,  line  upon  line  •,  here  a  little,  and  there  a  little. 
And  the  preacher  will  often  see  by  the  look  and  manner  of  a  hearer 
that  what  he  failed  to  accomplish'by  a  first  stroke,  has  been  done  by 
a  second, 

The  Author  is  perhaps  furnishing  materials  with  which  to  condemn 


PREFACE.  XIU 

himself.  And  let  him  be  condemned,  as  far  as  he  deviates  from 
these  rules.  He  is  fully  persuaded  of  their  goodness  and  truth.  He 
can  only  say,  it  has  long  been  his  endeavor  to  conform  to  them. 
Upon  the  same  principles  he  has  acted  with  regard  to  a  few  other 
things,  in  which,  if  he  has  erred,  he  has  erred  from  design. 

Such  is  the  large  use  he  has  made  of  Scripture  language.  If  holy 
men  spake  as  they  were  moved  by  the  Holy  Ghost,  we  should  pre- 
fer the  words  the  Holy  Ghost  useth.  They  are  surely,  on  their  own 
subjects,  the  most  definite  and  significant.  They  are  also  well 
known  ;  and  it  is  a  great  advantage  in  addressing  hearers  that  we 
are  not  perplexed  with  terms  and  phrases  ;  but  have  those  at  hand 
which  they  understand — What  a  difficulty  do  we  feel  in  dealing  with 
those  who  are  ignorant  not  only  of  the  doctrine,  but  the  letter,  of  the 
Scripture.  It  is  probable  that  a  very  judicious  critic  and  eloquent 
Divine*  would  censure  the  author  as  in  an  extreme  here  :  yet  he 
seems  to  allow  it  to  be  an  error  on  the  safer  side  ;  and  thinks  that  a 
great  and  original  writer  has  condemned  the  copious  use  of  Scripture 
language  with  too  much  severity.  We  avail  ourselves  of  his  striking 
remarks  in  his  review  of  Mr.  Foster's  Essays.  "  To  say  nothing  of 
the  inimitable  beauties  of  the  Bible,  considered  in  a  literary  view, 
which  are  universally  acknowledged  ;  it  is  the  book  which  every  de- 
vout man  is  accustomed  to  consult  as  the  oracle  of  God  \  it  is  the  com- 
panion of  his  best  moments,  and  the  vehicle  of  his  strongest  consola- 
tion. Intimately  associated  in  his  mind  with  every  thing  dear  and 
valuable,  its  diction  more  powerfully  excites  devotional  feelings  than 
any  other  ;  and  when  temperately  and  soberly  used,  imparts  an  unc- 
tion to  a  religious  discourse  which  nothing  else  can  supply.  Besides, 
is  there  not  room  to  apprehend,  that  a  studied  avoidance  of  the 
Scripture  phraseology,  and  a  care  to  express  all  that  it  is  supposed  to 
contain  in  the  forms  of  classical  diction,  might  ultimately  lead  to  the 
neglect  of  the  Scriptures  themselves,  and  a  habit  of  substituting  flashy 
and  superficial  declamation,  in  the  room  of  the  saving  truths  of  the 
Gospel  ?  Such  an  apprehension  is  but  too  much  verified  by  the 
most  celebrated  sermons  of  the  French  ;  and  still  more  by  some  mod- 
ern compositions  in  our  own  lancuace,  which  usurp  that  title.  For 
devotional  impression,  we  conceive  that  a  very  considerable  tincture 
of  the  language  of  Scripture,  or  at  least  such  a  coloring  as  shall  dis- 
cover an  intimate  acquaintance  with  those  inimitable  models,  will 
generally  succeed  best.'' 

If  it  be  allowed  from  all  these  considerations,  that  the  language 
of  the  Bible  has  such  claims,  will  it  not  follow  that  the  frequent  use 
of  it,  will  tend  to  bring  the  preacher's  own  language  into  some  de- 
gree of  keeping  with  it "f  Surely  that  style  is  best  for  religious  instruc- 
tion which  most  easily  and  congenially  incorporates  the  composition 
of  the  Bible  with  it.  This  is  not  the  case  with  some  modes  of  writing 
and  speaking.  But  if  there  be  unsuitahleness,  and  difficulty,  and 
discordancy,  in  the  junction  5  which  is  to  blame .''  and  which  requires 
to  be  altered  in  order  to  their  readier  coalescence .''  the  language  of 
Scripture,  or  our  own  .?  Knox  has  alhrmed,  that  no  writer  or  speak- 
er will  ever  be  so  tender,  and  pathetic,  and  touching,  as  he  whose 
diction  is  most  imbued  with  the  manner  and  phraseology  of  the  sa- 
cred authors. 

*Mr.  Hall. 


XIV  PREFACE. 

It  will  be  perceived  that  the  Lecturer  has  not  unfrequently  made 
use  also  of  the  language  of  poetry.  This  is  sometimes  condemned  : 
but  a  sentence  of  this  kind  will  often  relieve,  and  often  revive  the 
attention  ;  while  it  serves  to  fix  a  sentiment  more  firmly  in  the  mem- 
ory. And  is  it  not  in  this  very  way  that  God  has  addressed  men? 
How  much  of  the  Bible  is  poetical  !  How  curiously  constructed  are 
some  of  its  divisions  !  In  one  case  a  whole  Psalm  is  divided  into  as 
many  sections  as  there  are  letters  in  the  Hebrew  alphabet  :  every 
division  contains  an  equal  number  of  verses  ;  and  each  verse  begins 
with  the  same  letter.  "I,"  says  inspired  Wisdom,  "dwell  with 
•prudence,  and  find  out  knowledge  of  witty  inventions."  And  will  a 
man  inquire — not  whether  an  usage  accords  with  God's  condescen- 
sion, and  is  likely  to  be  useful,  especially  to  the  middle  and  lower 
classes— but  whether,  after  a  poetical  quotation,  his  style  will  not 
seem  to  sink  ;  or  whether  the  thing  be  sanctioned  by  any  first-rate 
authority — and  this  too — this  weighing  of  trifles  5  while  he  is  doing 
the  work  of  eternity,  and  has  souls  perishing  in  viewl  Paul  knew 
the  end  would  not  sanctify  sinful  means;  but  he  knew  it  justified  the 
use  of  any  lawful  ones  ;  and  therefore,  with  a  nobleness  of  mind 
that  raises  him  infinitely  above  the  intellectually  proud  and  unac- 
commodating, he  could  sny,  "Though  [  be  free  from  all  men,  yet 
have  I  made  myself  servant  unto  all,  that  I  might  gain  the  more.  Un- 
to the  Jews  I  became  as  a  .Tew,  that  I  might  gain  the  Jews  ;  to  them 
that  are  under  the  law,  as  under  the  law,  that  I  might  gain  them  that 
are  under  the  law  ;  to  them  that  are  without  law  as  without  law,  (be- 
ing not  without  law  to  God,  but  under  the  law  to  Christ,)  that  I  might 
gain  them  that  are  are  without  law.  To  the  weak  became  I  as 
weak,  that  I  might  gain  the  weak  :  I  am  made  all  things  to  all  men, 
that  I  might  by  all  means  save  some.  And  this  I  do  for  the  Gospel's 
sake,  that  I  might  be  partaker  thereof  with  you." 

In  the  following  documents,  some  things  may  be  found  looking 
rather  inconsistent  with  each  other.  This  arises  from  a  wish  the  Au- 
thor felt  strongly  to  represent  and  recommend — whatever  it  was — the 
■present  subject.  And  he  is  greatly  mistaken  if  this  be  not  the  meth- 
od of  the  sacred  writers.  They  never  seem  afraid  of  expressing 
themselves  too  forcibly  at  the  time.  They  never  stop  to  qualify  the 
things  they  are  delivering.  There  arc  qualifications  to  be  found  ; 
but  these  are  brought  forward  in  other  places,  and  where  they  are 
themselves  the  subjects  enforced.  Our  Saviour  makes  no  limitations 
or  exceptions,  when  he  is  enjoining  confidence  in  the  care  and  provi- 
dence of  God — "  Take  no  thought  for  your  life,  what  ye  shall  eat,  or 
what  ye  shall  drink  ;  nor  yet  for  your  body,  what  ye  shall  put  on. 
Is  not  the  life  more  than  meat,  and  the  body  than  raiment  ? — Take 
therefore  no  thouglit  for  the  morrow :  for  the  morrow  shall  take 
thought  for  the  things  of  itself.  Sufficient  unto  the  day  is  the  evil 
thereof."  But  the  same  authority  says  elsewhere — "  Go  to  the  ant, 
thou  sluggard :  consider  her  ways  and  be  wise  :  which  having  no 
guide,  overseer,  or  ruler,  provideth  her  meat  In  the  summer,  and 
gathereth  her  food  in  the  harvest."  "  How  long  wilt  thou  sleep,  O 
sluggard?  when  wilt  thou  arise  out  of  thy  sleep?"  "Let  thine 
eyes  look  right  on,  and  thine  eyelids  straight  before  thee."  "  He 
becometh  poor  that  dealeth  with  a  slack  hand  ;  but  the  hand  of  the 
diligent  maketh  rich."  He  must  be  a  spiritless  teacher  who  never 
produces  the  surprise  of  paradox  ;  who  never  alarms  the  timid  and 


PREFACE.  XV 

cautious  ;  and  whose  strength  of  statement  and  urgency,  does  not 
furnish  some  seeming  contradictions. 

The  Author  is  not  sure  the  same  thought  or  expression,  may  not 
occur  more  than  once  in  these  Lectures  ;  or  that  he  may  not  have 
used  them  before  in  some  of  his  other  publications  :  for  writers  are 
often  the  least  acquainted  with  their  own  works  ;  being  afraid  to 
read  them,  lest  they  should  discover  faults  too  late  for  correction,  and 
be  only  rendered  miserable  by  the  discovery.  Should  this  be  the 
case,  it  is  only  hoped  that  they  may  be  excused  on  the  ground  of  in- 
advertence ;  but  also  that  they  may  prove  not  wholly  unuseful,  be- 
ing found  in  difterent  connexions,  and  applied  to  difterent  purposes. 

The  subjects  were  commonplace  in  themselves  ;  and  could  be  on- 
ly rendered  novel  in  any  degree  by  their  order  and  treatment.  They 
were  also  very  extensive  subjects,  and  the  difficulty  of  the  Preacher 
arose  from  the  necessity  of  selection  and  concentration.  He  was 
obliged  to  reject  much  that  offered,  and  to  confine  himself  in  each 
instance  to  two  or  three  views.  These  ought  to  have  been  the 
most  leading,  and  comprehensive,  and  profitable.  But  here  the  Au- 
thor can  only  be  answerable  for  intentions  and  endeavors. 

To  conclude.  No  thought  was  entertained  of  any  thing  more  than 
the  delivery  of  these  Lectures  from  the  pulpit  till  many  of  them 
were  preached.  They  were  therefore  only  distinguishable  from  his 
ordinary  public  addresses  by  their  length.  Into  this  he  was  led  by  a 
wish  to  do  some  justice  to  "the  subject  without  a  second  discourse 
upon  the  same  topic,  which  always  divides  <ind  impairs  the  impres- 
sion. Till  a  desire  began  to  be  expressed  for  their  publication,  he 
had  only  short  notes  from  which  they  could  be  written  out.  But  he 
then  began  to  secure  them,  especially  by  hints  and  mementos  after 
preaching  :  and  he  is  persuaded  Ijis  friends  will  find  the  Lectures 
more  than  substantially  t!)e  same  they  heard  with  so  much  candor 
and  acceptance.  They  will  also  observe,  that  he  has  secured  as  far 
as  possible  even  the  style  in  which  they  were  delivered. 

One  thing  will  be  perceived  in  each  of  the  discourses.  He  has 
largely  treated  the  subject  in  a  way  of  application.  He  did  not  intend 
to  hold  up  the  Christian  to  barren  contemplation.  His  aim  was  to 
make  his  hearers  fellow-heirs,  and  of  the  same  body,  and  partakers 
of  the  promise  of  Christ  by  the  Gospel. 

Behold  the  awful  portrait,  and  admire. 
Nor  stop  at  wonder  :  imitate  and  live. 

WILLIAM   JAY. 

Percy  Place,  Sept.  10,  1826. 


LECTURE   I. 

THE    CHRISTIAN,    IN    CHRIST. 

"  I  knew  a  man  in  Christ.^' — 2  Cor.  xii.  2. 

"  A  Christian  is  the  highest  style  of  man  ; 
And  is  there,  who  the  Cross  wipes  off, 
As  a  foul  blot,  from  his  dishonored  brow  ? 
If  angels  tremble,  't  is  at  such  a  sight !  " 

So  sings,  with  his  accustomed  energy  and  excel- 
lence, our  admired  Young.  It  is  not,  however,  with 
the  poetry  of  this  passage  we  now  have  to  do,  but  with 
the  sentiment  contained  in  it. 

Yes;  "a  Christian  is  the  highest  style  of  man." 
Inspiration  itself  pronounces  him  to  be  "  more  ex- 
cellent than  his  neighbor,"  however  that  neighbor 
may  be  distinguished.  Who,  on  a  fair  trial,  can 
bear  a  comparison  with  him?  —  The  rich?  But 
he  has  "the  true  riches;"  durable  riches,  with 
righteousness ;  "  the  unsearchable  riches  of  Christ. " 
— The  honorable  ?  But  he  is  "  great  in  the  sight 
of  the  Lord : "  he  has  "  the  honor  that  cometh 
fi'om  God  only. " — The  learned  ?  But  he  is  made 
wise  unto  salvation ; "  he  has  "  an  unction  from  the 
Holy  One,  and  knoweth  all  things."  The  sons  of  he- 
2 


18  THE  CHRISTIAN, 

roism?  But,  "He  that  is  slow  to  anger  is  better  than 
the  mighty,  and  he  that  ruleth  his  own  spuit  than 
he  that  taketh  a  city.  "  He  subdues  enemies  that  van- 
quish all  other  victors :  he  is  more  than  a  conqueror ; 
and  the  Captain  of  his  salvation  thus  eulogizes  and 
rewards  him :  "  Him  that  overcometh  will  I  make  a 
pillar  in  the  temple  of  my  God,  and  he  shall  go  no 
more  out ;  and  I  will  write  upon  him  the  name  of  my 
God;  and  tlie  name  of  the  city  of  my  God,  which  is 
New  Jerusalem,  which  cometh  down  out  of  heaven 
from  my  God,  and  I  will  write  upon  him  my  new 

NAME.  " 

It  was  a  high  encomium  our  Saviour  pronounced  on 
his  forerunner :  "  Among  them  that  are  bom  of  wo- 
men, there  hath  not  risen  a  greater  than  John  the  Bap- 
tist. "  But  observe  the  addition :  yet  "  he  that  is  least 
in  the  kingdom  of  heaven  is  greater  than  he. "  Even 
Adam  in  his  original  state,  was  nothing  to  a  Christian. 
Redemption  dehvers  us  from  far  greater  evils  than 
creation :  the  one  rescues  us  only  from  non-existence ; 
the  other,  from  sin,  and  death,  and  hell.  The  bless- 
ings of  grace  are  far  superior  to  those  of  nature.  What 
was  the  garden  of  Eden  to  "  the  new  heaven  and  a 
new  earth  wherein  dwelleth  righteousness?"  What 
was  the  tree  of  life  to  Him,  the  tiTie  source  of  immor- 
tahty,  who  came  "  not  only  that  we  might  have  life, 
but  have  it  more  abundantly  ?  "  We  were  made  by 
an  exertion  of  wisdom  and  power ;  but  we  are  saved 
by  the  "  manifold  wisdom  of  God ; "  and  by  "  the  ex- 
ceeding greatness  of  his  power,  accordmg  to  the  work- 
ing of  his  mighty  power,  which  he  wi'ought  in  Christ 
when  he  raised  him  from  the  dead,  and  set  him  at  his 
own  right  hand  in  the  heavenly  places. " 


IN   CHRIST.  19 

When  therefore  a  man,  ashamed  of  such  an  infinite 
distinction,  endeavors  to  free  himself  from  the  imputa- 
tion as  a  reproach,  it  is  credible  that 

**  If  angels  tremble,  't  is  at  such  a  sight.'* 

For  however  deluded  we  are,  they  judge  of  things 
according  to  their  real  value  and  importance. — The 
world  may  shout  at  a  victoiy  that  has  slain  its  thou- 
sands, and  filled  domestic  life  with  "the  fatherless  and 
the  widow;"  but  "there  is  joy  in  the  presence  of  the 
angels  of  God  over  one  sinner  that  repenteth."  Men 
may  disesteem  and  neglect  "  the  sufferings  of  Christ, 
and  the  gloiy  that  should  follow ; "  but  "  the  angels 
desire  to  look  into  these  things."  Christ  ciiicified  was 
to  the  Jews  a  stumbling-block,  and  to  the  Greeks 
fooHshness ;  but  John  "  heard  the  voice  of  many  an- 
gels round  about  the  throne,  and  the  beasts  and  the 
elders ;  and  the  number  of  them  was  ten  thousand 
times  ten  thousand,  and  thousands  of  thousands,  say- 
mg  with  a  loud  voice,  Worthy  is  the  Lamb  that  was 
slain  to  receive  power,  and  riches,  and  wisdom,  and 
strength,  and  honor,  and  glory,  and  blessing." 

Your  preacher,  therefore,  is  more  than  justified  m  a 
plan,  the  design  of  which  he  has  already  intimated, 
and  which  he  now  proceeds  to  lay  before  you.  It  is 
to  hold  up  the  Christian  to  your  view,  in  some  very 
important  and  comprehensive  conditions  and  relations. 
To  this  design,  we  dedicate  Twelve  Lectures. 

The  fii-st  will  lead  you  to  contemplate  the  Christian, 
in  Christ. 

The  Second,  in  the  Closet. 

The  Third,  in  the  Family. 

The  Fourth,  in  the  Church. 


20  THE  CHRISTIAN, 

The  Fifth,  in  the  World. 

The  Sixth,  in  Prosperity. 

The  Seventh,  in  Adversity. 

The  Eighth,  in  his  Spiritual  Sorrows. 

Tlie  Ninth,  in  his  Spiritual  Joys. 

The  Tenth,  in  Death. 

The  Eleventh,  in  the  Grave. 

The  Twelfth,  in  Glory. 

"  Consider  w^hat  I  say,  and  the  Lord  give  you  un* 
derstanding  in  all  things. " 

We  are  this  morning  to  behold  the  Christian, 
In  Christ. 

If  this  Lecture  is  more  general  than  the  remaining 
ones,  let  it  be  remembered  that  it  is  fundamental  to  the 
whole  series  ;  and  with  the  subject  of  it,  every  thing  in 
religion  begins.  All  in  your  Christian  character  is 
derived  from  Christ.  You  cannot  be  a  Christian  un- 
less you  are  in  him. 

Of  this  state  the  Apostle  here  speaks.  "  I  knew  a 
man,"  says  he,  "in  Christ."  The  mode  of  expression 
is  humble  and  modest ;  but  by  this  "  man  "  he  unques- 
tionably intends  himself  We  all  have  known  some 
in  Christ ;  and  this  should  awaken  our  joy  and  praise. 
But  religion  is  a  personal  thing.  We  cannot  be  saved 
by  the  grace  of  others.  Yet  their  experience  should 
encourage  and  induce  us  to  apply  to  the  same  source. 
For  they  were  once  destitute ;  and  he  who  enriched 
them  is  able  to  supply  us,  and  is  equally  wilhng.  He 
even  intends  that  every  instance  of  his  mercy  should 
be  a  plea  against  despair.  Hence  the  "  man  "  before 
us  could  say,  "Howbeit,   for  this  cause  I  obtained 


IN    CHRIST.  21 

mercy,  that  in  me  first  Jesus  Christ  might  show  forth 
all  long-suffering  for  a  pattern  to  them  that  should 
hereafter  believe  on  him  to  life  everlasting. " 

To  come  nearer  our  subject.  There  are  three  states 
mentioned  in  the  Scripture  with  regard  to  Christ. 

The  first  is  to  be  loUhout  Christ.  "  At  that  time, " 
says  the  Apostle,  to  the  Ephesians,  "ye  were  without 
Christ. "  This  is  true  of  the  heathen ;  and  it  is  true 
of  all  those  who  are  living  in  sin,  even  in  the  land  of 
vision.  "The  light  shmeth  in  darkness,  and  the 
darkness  comprehendeth  it  not. "  This  is  the  state  of 
Nature. 

The  second  is  to  be  ivith  Christ.  "  I  long, "  says 
Paul,  "  to  depart  and  to  be  with  Christ,  which  is  far 
better."  "  And  so, "  says  he,  "  shall  we  be  forever  with 
the  Lord."     This  is  the  state  of  Gloiy. 

The  third  is  to  be  in  Christ.  This  the  state  of 
Grace.  1  need  not  remark  how  frequently  the  Scrip- 
lure  speaks  of  this  condition.  Let  us  reduce  its 
declarations  to  some  easy  and  brief  aiTangement.  Of 
this  state  let  us  consider, 

I.  The  NATURE. 

II.  The  IMPORTANCE. 

III.  The  EVIDENCE. 

I.  The  NATURE. — What  is  it  to  be  in  Christ?  Il 
is  to  be  a  Christian.  Paul,  speaking  of  certain  indivi- 
duals, says,  "  who  were  in  Christ  before  me :  "  that  is 
they  embraced  Christianity  before  he  did.  "The 
churches,"  says  he,  "which  are  in  Christ:"  that  is, 
Christian  Churches,  in  distinction  from  those  which 
were  Heathen  and  Jewish.    "Salute,  (says  he,)  Apel- 


22  THE   CHRISTIAN, 

ies  approved  in  Christ ; "  that  is,  an  approved  Chris- 
tian. 

It  is  needless  to  multiply  examples,  as  the  thing  is 
undeniable.  But  admitting  the  fact,  there  must  be 
some  reason,  and  some  very  powerful  reason,  not  only 
for  the  frequency  of  the  expression,  but  for  the  ex- 
pression itself.  The  language  is  perfectly  peculiar. 
There  are  indeed  various  relations  and  connexions  in 
life ;  and  some  of  our  fellow  creatures  are  much  at 
tached  to  others,  and  very  dependent  upon  them :  yet 
we  never  say,  a  patient  is  in  his  physician ;  or,  a  ser 
vant  in  his  master ;  or,  a  disciple  in  his  teacher.  But 
we  constantly  read  of  our  being  in  Christ — and  "  If 
any  man  speak,  let  him  speak  as  the  oracles  of  God. " 
New  terms  imperceptibly  make  way  for  new  doctrines ; 
nor  has  any  subtlety  of  the  enemy  of  souls  suceeded 
better  in  corrupting  the  mind  from  the  simplicity  there 
is  in  Christ,  than  modernizing  the  language  of  divinity. 
When  men  are  shy  of  the  "  words  the  Holy  Ghost 
teacheth, "  we  are  always  afraid  they  ai-e  beginning  to 
be  ashamed  of  the  things. 

The  expression  means  a  state  of  union  with  Christ. 
This  union  may  be  considered  as  visible  and  profes- 
sional; or  real  and  vital.  This  is  not  a  distinction 
without  a  difference  ;  there  is  a  foundation  for  it,  in 
reason ;  and  it  is  even  necessaiy,  to  harmonize  the  tes- 
timonies of  divine  truth.  Thus  our  Saviour  says, 
"  Every  branch  in  me  that  beareth  not  fruit,  he  taketh 
away.  If  a  man  abide  not  in  me,  he  is  cast  forth  as  a 
branch,  and  is  withered ;  and  men  gather  them  and 
cast  them  into  the  fire,  and  they  are  burned."  Thus  a 
man  may  be  in  him,  and  be  fruitless ;  and  be  in  him, 
and  perish.    But  can  either  of  these  be  true,  when 


IN   CHRIST.  23 

applied  to  those  who  are  Christians  indeed;  and  of 
whom,  by  a  change  of  metaphor,  it  is  said,  "  I  will  put 
my  Spirit  within  them,  and  cause  them  to  walk  in  my 
statutes,  and  to  keep  my  judgments,  and  do  them?" 
and  "I  give  unto  them  eternal  hfe,  and  they  shall 
never  perish,  neither  shall  any  pluck  them  out  of  my 
hand  ?  "  We  therefore  must  admit,  that  a  person  may 
be  in  him  by  profession,  when  he  is  not  in  him  in 
reaUty :  in  him,  by  a  form  of  godliness,  while  he  de- 
nies the  power  thereof;  in  him,  by  an  external  alliance 
with  his  church,  and  by  tlie  use  of  his  ordinances, 
while  he  is  a  stranger  to  the  renewing  of  the  Holy 
Ghost,  and  the  grace  of  God  in  truth.  As  religion 
ceases  to  be  persecuted,  and  becomes  respectable,  such 
pretensions  will  be  frequent ;  and  they  may  for  awhile 
impose  upon  men,  and  even  good  men:  but  God  is 
not  mocked — and  what  is  the  hope  of  the  hypocrite, 
though  he  hath  gained,  wiien  God  casteth  away  his 
soul  ? 

But  there  is  another  union  with  Christ;  and  this 
union  is  not  only  real  and  vital,  but  the  most  intimate, 
and  entire,  and  indissoluble ;  independent  of  the 
changes  of  time,  unaffected  by  tlie  diseases  of  the 
body,  uninjured  by  death,  untouched  by  the  destruc- 
tions of  the  last  day. 

Let  us  look  at  it.  But  how  shall  we  do  this  ?  Here 
the  sacred  writers  lead  the  way ;  and  were  we  like- 
minded  with  them,  our  senses  would  minister  to  our 
faith,  and  every  thing  would  admonish  us  of  the  Lord 
of  all.  The  sun  would  tell  us  that  there  is  a  nobler 
orb  above  him,  "  with  healing  under  his  wings."  The 
wind  would  remind  us  that  "  so  is  every  one  that  is 
born  of  the  Spirit."      We  should  think  of  Christ  and 


I 


24  THE  CHRISTIAN, 

of  Christians  as  one  with  him,  whenever  we  saw  a 
foundation  and  a  building ;  a  fountain  and  a  stream  ;  a 
shepherd  and  his  sheep ;  a  king  and  his  subjects ;  an 
advocate  and  his  client.  None  of  these  indeed  can 
do  justice  to  the  subject ;  the  subject  being  so  peculiar 
in  its  nature,  and  so  boundless  in  its  extent.  The 
sacred  writers  feel  this,  and  therefore,  to  increase  their 
efficacy,  they  throw  off  from  the  images  they  employ 
every  imperfection  in  their  kind ;  they  add  to  them  at- 
tributes which  are  not  naturally  inherent  in  them ;  and 
they  multiply  their  number,  that  they  may  accomplish 
by  combination  what  could  not  be  done  by  individuali- 
ty ;  and  thus,  though  these  allusions  fall  short  of  the  glory 
they  are  applied  to  illustrate,  they  aid  our  meditations. 
With  many  of  these  we  are  furnished  in  the  Scrip- 
ture. Let  us  glance  at  a  few  of  them ;  and  let  us  be 
thankful  that  instead  of  their  having  any  thing  novel 
in  them,  they  are  well  known  and  familiar. 

We  are  in  Christ  as  we  are  in  Adam.  "  In  Adam 
all  die :  so  in  Christ  shall  all  be  made  alive."  From 
the  first  we  derive  our  natural  being,  and  from  the 
second  our  spiritual.  By  the  one  we  fell,  by  the  other 
we  rise  again.  By  the  disobedience  of  one,  many  were 
made  sinners ;  and  by  the  obedience  of  one,  shall 
many  be  made  righteous.  From  the  one,  sin  reigned 
unto  death ;  by  the  other,  grace  reigns  through  right- 
eousness unto  eternal  hfe.  "The  fii-st  man  is  of  the 
earth,  earthy;  the  second  man  is  the  Lord  from 
heaven.  As  is  the  earthy,  such  are  they  also  that  are 
earthy  ;  and  as  is  the  heavenly,  such  are  they  also  that 
ai'e  heavenly ;  and  as  we  have  borne  the  image  of  the 
earthy,  we  shall  also  bear  the  image  of  the  heavenly." 

It  is  commonly  supposed  that  the  ark  was  designed 


IN  CHRIST.  25 

to  be  a  type  of  Christ :  it  certainly  affords  a  striking 
image  of  him.  A  deluge  was  coming  on,  and  Noah 
and  his  family  were  exposed  to  the  flood,  as  well  as 
others.  But  they  escaped  uninjured ;  for  they  availed 
themselves  of  the  shelter  provided.  They  entered  it 
in  time  ;  and  the  Lord  shut  them  in  ;  and  they  could 
not  have  been  safer  had  they  been  in  heaven.  Not  a 
drop  of  the  torrents  from  above,  or  of  the  deep  below, 
touched  them ;  and  through  the  universal  wreck  they 
sailed  out  into  fair  weather  and  into  a  new  world. 
But  there  was  no  other  mode  of  deliverance.  Swim- 
ming was  useless  ;  a  boat  was  a  vain  thing  for  safety ; 
and  truly  in  vain  was  salvation  hoped  for  from  the 
hills  and  the  multitude  of  mountains.  All  were  over- 
whelmed that  contennied  the  Divine  appointment ;  for 
though  there  were  abysses  of  destruction  eveiywhere, 
there  was  only  one  ark.  "  Neither  is  there  salvation  in 
any  other,  for  there  is  no  other  Name  given  under 
heaven  among  men  whereby  they  must  be  saved," 
than  the  name  of  Jesus.  "  I  am,"  says  he,  "  the  way, 
the  truth,  and  the  life.  No  man  cometh  unto  the 
Father  but  by  me." 

A  peculiar  ju'ovision  under  the  Law  was  also  an 
emblem  of  oiu*  subject.  The  man  committing  casual 
murder  was  exposed  to  the  avenger  of  blood,  who  had 
a  right  to  kill  him  wherever  he  should  be  found,  unless 
in  one  of  the  cities  of  refuge.  The  place  of  immuni- 
ty was  situated  on  an  eminence,  to  be  visible  from 
afar.  The  road  to  it  was  open,  and  wide,  and  prepar- 
ed; and  when  there  was  any  danger  of  mistake,  a 
direction  jjointed — "  Refuge,  Refuge."  To  this,  there- 
fore, the  offender,  incapable  of  trifling  or  tarrying,  fled 
for  his  hfe ;  and  it  is  easy  to  imagine  what  were  his 
3 


26  THE   CHRISTIAN, 

feelings,  his  anxiety,  his  anguish,  till  he  had  entered 
the  asylum ;  and  the  calm  and  confidence  he  enjoyed 
as  soon  he  could  turn  and  face  the  foe,  and  say  "  Thou 
canst  not  touch  me  here."  To  this,  the  Author  of  the 
Epistle  to  the  Hebrews,  who  would  well  understand 
the  allusion,  refers,  when  he  speaks  of  those  "  who 
have  fled  for  refuge  to  lay  hold  of  tlie  hope  set  before 
them." 

Christians  are  in  Christ  as  the  branches  are  in  the 
tree.  It  matters  not  how  near  a  branch  is  to  a  tree — 
yea,  if  it  lean  against  it ;  yea,  if  it  be  corded  to  it,  or 
even  nailed,  it  can  neither  flourish  or  live,  unless  it  be 
in  the  stock.  But  when  it  is  in  the  tree,  the  very 
same  sap  tliat  pervades  the  one,  flows  into  the  other, 
and  sustains  and  fertilizes  it.  And,  says  our  Saviour, 
"  As  the  branch  cannot  bear  fruit  of  itself  unless  it 
abide  in  the  vine,  no  more  can  ye,  except  ye  abide 
in  me ;  for  without  me  ye  can  do  nothing." 

And  to  mention  nothing  more — They  are  in  Christ 
as  the  membei-s  of  the  human  body  are  in  the  head. 
For  he  is  called  "  the  head  of  his  body  the  Church : " 
and  believers  are  said  to  be  "  members  of  liis  body,  of 
his  flesh,  and  of  his  bones."  They  are  real  and  living 
parts  of  him.  As  the  head  governs  and  directs  the 
body,  they  are  under  his  guidance  and  authority :  and 
as  the  body  is  actuated  by  the  head,  and  depends  upon 
ligatures  with  it,  and  influences  from  it,  so  they  live  by 
him ;  and  of  his  fuhiess  they  all  receive,  and  grace  for 
grace. — Let  us,      * 

II.    Consider  the  importance  of  this  state. 

We  often,  in  determining  the  worth  of  a  thing, 


IN   CHRIST.  27 

appeal  to  authority:  and  we  are  much  influenced  in 
our  decision  by  the  competency  of  the  judge.  Here 
it  must  be  confessed  the  multitude  are  not  a  safe  guide, 
nor  yet  many  of  those  who  by  their  rank  and  attam- 
ments  may  seem  entitled  to  take  the  lead  in  society. 
They  rise  early  and  sit  up  late,  and  eat  the  bread  of  sor- 
row, and  deny  themselves,  and  compass  sea  and  land 
for  fortune  and  for  fame.  But  their  urgency  in  the  things 
of  time  and  sense,  forms  a  deplorable  contrast  with  their 
insensibility  and  negligence  with  regard  to  the  things 
that  belong  to  theii'  everlastmg  peace.  So  that  were 
we  to  estimate  the  value  of  the  prize  by  the  zeal  of  the 
candidates,  we  could  not  deem  it  worth  a  moment's 
thought.  But  we  do  not  appeal  to  the  blind  and  the 
deaf  in  questions  of  color  and  of  sound.  How  can 
the  votaries  of  the  god  of  this  world  appreciate  a  king- 
dom that  is  righteousness,  yjeace,  and  joy  in  the  Holy 
Gliost  ?  "  The  world  knew  him  not "  when  on  earth : 
and  it  is  not  wiser  now.  But  the  spiritual  judgeth 
all  things,  though  he  himself  is  judged  of  no  man. 
Let  us  turn  to  Paul.  Paid  was  a  man  of  learning  and 
\visdom.  He  had  been  the  greatest  enemy  to  the 
cause  of  the  Gospel,  and  had,  from  the  most  iiTesistible 
and  perfect  conviction,  become  its  adherent  and  advo- 
cate. He  was  not  a  novice  in  experience,  but  had 
been  for  many  years  acquainted  with  the  Saviour, 
studying  liim  as  a  minister,  as  well  as  believing  in  him 
as  a  Christian,  when  he  wrote  to  the  Philippians. 
Yet  what  was  his  language  ?  "  Yea,  doubtless,  and  I 
count  all  things  but  lo&«  for  the  excellency  of  the 
knowledge  of  Christ  Jesus  my  Lord,  for  whom  I  have 
suffered  the  loss  of  all  things,  and  do  count  them  but 
dung,  that  I  may  win  Christ,  and  be  found  in  him." 


28  THE  CHRISTIAN, 

Thus  he  was  fully  persuaded  that  a  union  with  Christ 
was  a  state  infinitely  desirable ;  and  that  his  estimation 
was  well  foimded  will  appear — 

If  we  sui-vey  the  state  in  connexion  ivith  the  advanta- 
ges inseparable  from  it,  but  never  to  be  enjoyed  ivithout 
it.  And  here  I  must  make  a  selection.  For  I  find 
myself  in  a  garden  abounding  with  productions,  all  of 
which  I  wish  to  commend ;  but  I  have  only  time  to 
lead  you  to  notice  afeiv  of  the  flowers  and  the  fruits ; 
and  in  doing  this,  order  is  not  necessary. 

But  is  it  desirable  to  be  delivered  from  captivity 
and  bondage — a  bondage  the  most  degrading ;  a  cap- 
tivity the  most  oppressive  ?  Here  you  enjoy  it.  "If 
the  Son  therefore  shall  make  you  free,  ye  shall  be  free 
indeed."  "  In  whom  we  have  redemption  through  his 
blood,  even  the  forgiveness  of  sins." 

Is  it  desirable  to  be  safe  from  condemnation  ?  Con- 
demnation is  to  be  judged  of  by  the  doom  to  which  it 
consigns  us.  Now, "  cursed  is  every  one  that  continueth 
not  in  all  thuigs  written  in  the  book  of  the  law  to  do 
them."  And  who  can  appreciate  the  miseiy  of  this 
curse?  Who  knoweth  the  power  of  his  anger?  It  is 
a  fearful  thing  to  fall  into  the  hands  of  the  living  God. 
But  "  there  is  now  no  condemnation  to  them  that  are 
in  Christ  Jesus."  That  is,  none  that  will  affect  their 
security.  Conscience  may  condemn ;  the  world  may 
condemn;  Satan,  the  accuser  of  the  brethren,  may 
condemn — but  these  are  not  the  Judge.  "  Who  shall 
lay  any  thing  to  the  charge  of  God's  elect?  It  is  God 
that  justifieth.  Who  is  he  that  condemneth?  It  is 
Christ  tliat  died  ;  yea,  rather,  that  is  risen,  who  is  even 
at  the  right  hand  of  God,  who  also  maketh  intercession 
for  us." 


IN  CHRIST.  29 

Is  acceptance  with  God  desirable  ?  Here  we  have 
it — "  This,  "  says  God,  "  is  my  beloved  Son,  in  whom 
I  am  well  pleased. "  The  complacency  extends  to  us, 
as  well  as  to  himself.  "Thou  hast  loved  them,"  says 
the  Saviour,  "  as  thou  hast  loved  me. "  He  hath  made 
us  accepted  in  the  Beloved :  and  this  is  true  both  of  our 
persons  and  our  services.  "  He  gave  himself  for  us, 
an  offering  and  a  sacrifice  to  God  for  a  sweet  smelling 
savour  ;  and  we  could  not  have  been  originally  so  dear 
to  God  as  we  now  become,  through  his  mediation. 

Tell  me,  ye  who  delight  in  communion  with  God, 
and  are  so  often  constrained  to  repair  to  him  for  mercy 
and  grace  to  help  in  time  of  need.  Is  it  good  to  draAV 
nigh  to  God  ?  And  can  you  go  to  him  freely  as  your 
Father  ?  at  all  seasons?  on  all  occasions  ?  and  in  every 
thing  by  prayer  and  supplication  make  known  your 
requests  unto  God,  with  an  assurance  of  success  ?  "  In 
whom  we  have  boldness  and  access  with  confidence, 
by  the  faith  of  him. " 

In  him  we  have  all  our  supplies  and  endowments. 
"We  are  complete  in  him."  Where  can  I  find 
righteousness  ?  In  vain  I  look  even  to  my  duties  and 
to  my  holy  things.  These  are  all  defective  and  polluted  ; 
and  if  they  deserve  any  tiling,  it  is  condemnation :  and 
if  he  thus  entei-s  into  judgment  with  us,  no  flesh  living 
can  be  justified.  But  Clirist  is  the  end  of  the  law  for 
righteousness  to  every  one  that  believeth.  Thus  I  ap- 
pear before  him,  "not  having  my  own  righteousness 
which  is  of  the  law,  but  that  which  is  of  faith  ;"  and 
this  not  only  justifies  me  from  all  things,  but  gives  me 
a  title  to  eternal  life. — iVnd  where  but  in  him  can  I 
find  strength  ?  The  journey  I  have  to  take,  the  race  I 
have  to  run,  the  warfare  I  have  to  accomphsh ;  the  du- 


so  THE   CHRISTIAN, 

ties  I  have  to  perform;  the  trials  I  have  to  bear:  all 
these  are  not  only  above  my  natural  powers,  but  even 
above  the  grace  I  possess,  without  fresh  and  constant 
supplies  of  the  Spirit  of  Jesus  Christ.  But  he  cries, 
"  my  gi*ace  is  sufficient  for  thee,  for  my  strength  is  made 
perfect  in  weakness. "  Surely  therefore  shall  one  say, 
"  In  the  Lord  have  I  righteousness  and  strength." 

Where  shall  we  end  ?  "  If  children,  then  heirs, 
heirs  of  God,  and  joint  heirs  with  Christ."  But  he  is 
heir  of  all  things;  therefore,  says  the  Apostle,  "All 
things  are  yours:  w^hether  Paul,  orApollos,  or  Cephas, 
or  the  world,  or  life,  or  death,  or  things  present,  or 
things  to  come,  all  are  yours  ;  and  ye  are  Christ's,  and 
Christ  is  God's.  You  are  united  to  him,  and  he  is  uni- 
ted to  God.  You  are  in  him,  and  he  is  in  God.  How 
secure,  then,  is  the  happiness  of  believers  !  Their  life 
is  hid — with  Christ — in  God  !  How  incapable  of  rup- 
ture is  the  connexion  between  them  and  God,  unless 
the  medium  that  unites  them  can  fail !  But  "  I  am  per-^ 
suaded  that  neither  death,  nor  life,  nor  principahties, 
nor  powers,  northings  present,  northings  to  come,  nor 
height,  nor  depth,  nor  any  other  creature,  shall  be  able 
to  separate  us  from  the  love  of  God,  which  is  in  Christ 
Jesus  our  Lord. " 

We  may  also  view  the  importance  of  this  state,  in 
connexion  ivith  certain  seasons  ivhen  it  must  be  peculiar- 
ly felt.     There  are  four  of  these. 

The  first  is  the  hour  of  conviction.  What  is  the  rea- 
son that  many  of  you  read  and  hear  of  this  state  with 
such  indifference  ?  that  you  make  light  of  the  invita- 
tion to  enter  it  ?  and  go  your  way,  one  to  his  farm  and 
another  to  his  merchandise  ?  You  do  not  feel  your- 
selves in  the  wretchedness  and  jeopardy  it  implies,  and 


IN  CHRIST.  31 

is  designed  to  relieve.  One  question  forced  from  a 
wounded  spirit — "  What  must  I  do  to  be  saved  ? " 
would  magnify  this  state  more  tlian  all  the  arguments 
your  preachers  can  ever  employ.  When  a  man  is 
awakened  to  serious  consideration  ;  when  he  examines 
his  character  and  condition ;  when  he  looks  and  sees 
what  he  is,  what  he  wants,  what  he  deserves ;  when 
he  perceives  the  vastness  and  certainty  of  his  danger ; 
when  he  finds  himself  perfectly  unable  to  effect  his 
own  deliv^erance,  and  knows  also,  that  the  help  of  men 
and  angels  united  could  not  reach  the  desperateness 
of  his  case — then,  how  inexpressibly  desirable  appears 
a  connexion  with  him,  who  is  able  to  save  to  the  utter- 
most !  who  was  delivered  for  our  offences,  and  raised 
again  for  our  justification !  in  "svhom  it  hath  pleased 
the  Father  that  all  fulness  should  dwell !  Then  how 
delightful  to  hear  him  say,  "  Come  unto  me,  all  ye  that 
labor  and  are  heavy  laden,  and  I  will  give  you  rest ! " 
Then  how  blessed,  by  believing,  to  enter  into  rest,  and 
"joy  in  God,  through  our  Lord  Jesus  Christ,  by  whom 
he  has  now  received  the  atonement ! " 

The  second  is  the  day  of  trouble.  And  this  may  al- 
ways be  expected ;  for  man  is  born  to  trouble  as  the 
sparks  fly  upwards.  And  what,  in  the  wreck  of  prop- 
ert}^,  in  the  loss  of  relations  and  friends,  in  the  failure 
of  health  and  comfort — ^what  will  you  do  without  "the 
consolation  of  Israel  ?  "  While  your  cisterns  are  bro- 
ken, the  fountain  of  living  water  is  far  off;  while  your 
lamps  are  extinguished,  no  Sun  of  Righteousness  is 
nigh.  But  if  you  had  an  interest  in  him  who  is  the 
hope  of  Israel,  the  Saviour  thereof  in  the  time  of  trou- 
ble, your  trials  would  be  all  sanctified  and  alleviated: 
at  what  time  you  were  afraid,  you  would  be  able  to 


32  THE  CHRISTIAN, 

trust  in  him :  in  the  multitude  of  your  thoughts  within 
you,  his  comforts  would  delight  your  soul.  "I  am 
cast  down,  but  not  destroyed.  I  feel  my  losses,  but  / 
am  not  lost.  The  waters  are  bitter,  but  this  tree  heals 
them.  The  Cross  takes  away  the  curse ;  yea,  turns  the 
cui-se  into  a  blessing.  It  is  good  for  me  that  I  am  afflict- 
ed. I  know  this  shall  turn  to  my  salvation,  through 
prayer  and  the  supply  of  the  Spirit  of  Jesus  Christ."  • 

The  third  is  an  hour  that  awaits  you  all.  The  day 
of  trouble  may  come — the  hour  of  death  must  come» 
The  one  is  probable,  the  other  is  absolutely  certain. 
For  what  man  is  he  that  liveth  and  shall  not  see  death  ? 
The  living  know  that  they  shall  die.  But  though  death 
be  a  universal  event,  it  is  not  a  univei'sal  privilege.  It 
would  be  the  most  dreadful  delusion  in  many  of  you  to 
say,  "  It  is  better  for  me  to  die  than  to  live  ;"  for  how- 
ever severe  your  present  sufferings  may  be,  they  are 
only  the  beginning  of  sorrows.  If  death  find  you  out 
of  Christ,  it  would  be  good  for  you  if  you  had  never 
been  bom.  There  will  be  nothing  to  screen  you  from 
the  power  with  which  it  is  armed  by  sin.  It  will 
deprive  you  of  all  you  hold  most  dear.  It  will  termi- 
nate your  space  for  repentance.  It  will  close  all  your 
opportunities  of  mercy.  It  will  put  a  seal  upon  your 
character  and  condition  forever.  It  will  arrest,  and 
deUver  you  to  the  judge,  and  the  judge  will  deliver  you 
to  the  officer,  and  you  will  be  cast  into  prison,  and  you 
shall  not  come  out  thence  till  you  have  paid  the  utter- 
most farthing.  But  hear  the  voice  from  heaven: 
"  Blessed  are  the  dead  that  die  in  the  Lord. "  He  in 
whom  they  are  found,  has  abolished  death,  by  the  final 
destruction  of  the  state,  and  the  present  removal  of  the 
etmg ;  by  the  change  of  its  nature  and  office  ;  by  turn- 


liN   CHRIST.  33 

iiig  it  into  a  departure,  a  sleep  ;  by  making  it  endless 
gain.  If  death  finds  you  in  Christ,  it  will  be  the  angel 
of  the  covenant ;  it  \vill  wipe  away  all  your  tears ;  it  will 
lead  you  to  the  altar  of  God,  to  God  your  exceeding  joy. 

You  may  continue  to  neglect  and  despise  the  Friend 
of  sinners  now,  but  you  will  have  other  thoughts  soon. 
Death  will  discover  and  display  the  eiTors  of  life.  How 
will,  you  then  wonder  that  the  trifles  and  vanities  which 
now  engross  you  should  ever  have  acquired  such  an 
ascendency !  How  will  you  be  amazed  that  you  con- 
standy  disregarded  him  who  alone  can  befriend  you 
when  all  other  helpers  fail !  Then  you  Avill  learn,  but 
in  vain,  that  an  mterest  in  Christ  is  the  one  thing  need- 
ful. Cannot  you  look  forward  ?  Cannot  you  foresee 
tliis,  before  the  knowledge  can  result  only  in  despair  ? 

For,  fourthly.  There  is  another  day,  and  from  which 
tlie  former  derives  its  greatest  dread — it  is  appointed 
unto  men  once  to  die,  and  after  this  the  judgment.  I 
do  not  ask  you  what  are  your  thoughts  now  ? — but  what 
will  they  be,  when  the  heavens  shall  pass  away  with  a 
gi-eat  noise  ?  when  the  elements  shall  melt  with  fervent 
heat  ?  when  all  that  are  in  their  graves  shall  come  forth  ? 
when  the  dead,  small  and  great,  shall  stand  before  God, 
and  the  books  shall  be  opened  ?  What  will  you  then 
do  without  a  friend,  an  advocate  ?  Then  the  tribes  of 
the  earth  will  mourn  and  wail  because  of  Him.  Then 
tliey  who  have  despised  Him,  and  rejected  Him,  will 
ciy  to  the  rocks  and  mountains  to  hide  them  from  the 
wrath  of  the  Lamb.  But  the  believer  in  Jesus  lifts  up 
his  head  with  joy,  for  his  redemption  draweth  nigh. 
Here  he  looked  for  the  mercy  of  our  Lord  Jesus  Christ 
unto  eternal  life,  and  now  he  enjoys  it.  He  is  found 
in  him,  and  therefore  he  is  found  of  him  m  peace — and 


34  THE   CHRISTAIN, 

heai-s  him  say,  "  Come,  ye  blessed  of  my  Father,  hi- 
herit  the  kingdom  prepared  for  you  fi-om  the  founda- 
tion of  the  world."  To  which  we  may  add,  that  all 
this  admits  of  anticipation  by  faith ;  and  now,  even  now, 
he  can  say, — "  I  am  not  ashamed  ;  for  I  know  in  whom 
I  have  behoved,  and  am  persuaded  that  he  is  able  to 
keep  that  which  I  have  committed  to  him  against  that 
day.'' — Let  us,  therefore, 

III.     Consider  the  evidence  of  our  being  in  Christ. 

There  is  no  doubt  but  it  is  very  desirable  to  know 
this ;  and  it  would  be  strange  to  suppose  that  it  is  im- 
possible to  ascertain  it ;  especially  since  we  are  not  only 
required  to  examine  ourselves,  and  prove  whether  we 
are  in  the  faith,  but  also  to  rejoice  in  the  Lord  always. 
Paul,  we  see,  was  assured  of  this — "  I  knew  a  man  in 
Christ:"  and  he  knew  himself  to  be  so,  not  as  he  was 
an  Apostle, — for  a  man  might  have  been  an  Apostle, 
and  not  in  Christ :  this  was  the  case  \vith  Judas — but,  as 
a  behever.  Official  semce  is  very  distinguishable  from 
pereonal  experience,  and  gifts  do  not  pledge  the  exist- 
ence of  gi-ace.  John  does  not  say,  we  know  that  we 
have  passed  from  death  to  life  l^ecause  we  can  prophesy 
or  speak  with  new  tongues,  but  "  because  we  love  the 
brethren." 

When,  however,  we  speak  of  this  confidence,  a  httle 
explanatoiy  caution  may  be  necessajy.  People  often 
call  it,  the  full  assurance  of  faith.  This  is  indeed  a 
scriptural  expression,  but  it  occui-s  only  once  ;  and  then 
it  is  used  to  denote,  not  a  certainty  of  appropriation  and 
experience,  but  a  full  persuasion  of  our  being  allowed, 
by  the  new  and  living  way  which  he  has  consecrated, 


IN  CHRIST.  36 

to  enter  tlie  presence  of  God  in  prayer,  and  partake  of 
all  the  blessings  of  his  salvation.  There 'is,  therefore, 
an  expression  we  prefer  to  this — it  is  "  the  full  assur- 
ance of  hope. "  Our  present  confidence  is  the  con- 
fidence of  hope,  and  of  hope  only.  This  hope  may  be 
considered  m  a  state  of  conflict  with  doubts  and  fears  5 
or  in  a  state  of  victory  and  triumph  over  them :  in  the 
one  case,  there  will  be  anxiety  and  uneasiness  ;  in  the 
other,  joy  and  repose ;  but  the  degree  does  not  alter  the 
nature  of  the  tiling  itself. 

On  what,  then,  is  this  confidence  founded  ?  Dreams  ? 
Visions  ?  Voices  in  the  air  ?  Sudden  impulses  ? 
Passages  or  promises  accidentally  presented  on  opening 
the  Bible  ?  and  applied,  regardless  of  the  connexion 
from  which  they  ai-e  taken,  or  the  characters  of  those 
by  whom  they  are  adopted  ?  On  what  strange,  what 
dubious,  what  unauthorised  evidences,  do  some  rest 
then*  eternal  hope  !  "  To  the  law  and  to  the  testimony. 
If  they  speak  not  accordiiig  to  this  word,  it  is  because 
there  is  no  light  in  them." 

All  the  errors,  however,  in  judging  ourselves,  are  not 
on  one  side.  There  are  mistakes  on  the  right  hand  as 
well  as  on  the  left :  and  though  they  are  not  so  danger- 
ous, they  may  be  distressing  and  even  injurious ;  and 
therefore  we  must  guard  against  them. 

In  deciding  your  condition,  you  should  not  make 
the  experience  of  others  too  much  the  standard  of  your 
judgment ;  for  though,  as  in  water,  face  answereth  to 
face,  so.the  heart  of  man  to  man ;  yet,  along  with  a 
general  conformity,  there  is  fi-equently  much  di  Terence, 
especially  in  the  degree  and  duration  of  those  spiritual 
exercises  which  commonly  precede  the  joy  of  God's 


C6  THE   CHRISTIAN, 

salvation,  and  attend  the  part  of  divine  doctrine  that 
first  seizes  our  attention. 

Neither  should  you  be  too  minute  in  your  inquiries. 
The  blind  man,  who  was  not  able  to  answer  every 
question  pertaining  to  his  case,  could  yet  say,  "  One 
thing  I  know:  whereas  I  was  blind,  now  I  see."  A 
man  may  be  sure  of  his  natural  life,  though  he  knows 
not  when  it  commenced ;  and  he  actually  possessed 
the  boon,  long  before /le  was  able  to  prove  it  to  himself, 
though  he  always  evinced  it  to  others.  What  we  have 
to  look  after  should  be  influences  and  effects  ;  and  these 
may  be  undeniable,  without  the  knowledge  of  the  time, 
the  means,  and  the  manner  of  their  production.  A 
slow  and  gradual  operation  is  less  striking  than  a  sud- 
den and  instantaneous ;  but  the  increase  of  the  corn 
sown,  is  as  real,  and  as  divine  too,  as  the  multiplication 
of  die  barley  loaves,  in  the  Gospel. 

When  we  are  deciding  our  Christian  state,  we  should 
not  tiy  ourselves  by  attainments.  The  reality  of  divine 
grace  is  one  thing ;  the  degree  is  another.  We  may 
be  of  the  same  species  with  a  fellow  creature,  though 
not  of  the  same  stature :  and  though  not  equally  ad- 
vancing, v/e  may  be  in  the  same  way.  This  I  know 
is  liable  to  some  abuse;,  and  we  are  always  afraid, 
when  we  thus  speak,  lest  people  should  avail  them- 
selves of  it,  "  to  settle, "  as  the  Scripture  has  it,  "  upon 
their  lees;"  or  in  other  words,  to  be  content  with  a 
hope  of  their  safety,  while  they  are  careless  of  religious 
progression.  Thus  it  is  said,  Cromwell  having  asked 
a  Minister,  "  What  was  the  lowest  evidence  of  regene- 
ration," said,  on  receiving  an  answer,  "  Then  I  am  safe." 
And  yet  there  are  moments  of  gloom  and  depression, 


IN  CHRIST.  37 

in  which  the  question  must  be — not  have  I  much  gi-ace? 
but  liave  I  any?  When  the  house  is  on  fire,  the 
tradesman  does  not  think  of  taking  stock ;  his  only 
concern  tlitn  is  to  save. 

It  is  a  good  evidence  in  your  favor,  if  you  value  the 
thing ;  and  while  the  multitude  ask,  "  Who  will  show 
us  any  good  ?"  can  say — One  good  only  can  serve  my 
purpose ;  and  the  language  of  the  Apostle,  and  of  the 
martyr,  is  not  too  strong  for  me — "  None  but  Christ, 
none  but  Christ ! "  "  That  I  may  know  him,  and  the 
power  of  his  resuiTection,  and  the  fellowship  of  his 
sufferings,  being  made  conformable  luito  his  death." 
"Blessed  are  they  that  hunger  and  thirst  after  righteous- 
ness ;  for  they  shall  be  filled.  " 

It  is  a  token  for  good,  when  you  feel  much  concern 
and  anxiety  about  this  state.  It  has  been  said,  that  it  is 
easy  to  believe  what  we  wish  ;  but  Paley  remarks  that 
the  experience  of  every  man  gives  the  lie  to  this  max- 
im. We  all  know,  that  in  proportion  as  we  attacli  mo- 
ment to  a  thing,  and  find  our  happiness  involved  in  it, 
we  find  it  hard  to  persuade  oiu'selves  that  we  have  a 
firm  hold  of  it;  we  are  alive  and  awake  to  every  sup- 
position of  uncertainty  :  we  still  want  stronger  proof 
find  confirmation.  Does  the  miser  feel  it  easy  to  be- 
lieve that  his  money,  the  god  of  his  idolatry,  is  safe  ? 
A  mother  hears  that  the  vessel  is  wrecked  on  a  foreign 
shore,  but  that  her  son  is  rescued  from  the  deep.  There 
is  nothing  in  the  v/orld  she  so  much  desires  to  be  true : 
yet  is  it  easy  for  her  to  banish  her  solicitude  and  doubt  ? 
She  will  peruse  every  document ;  and  examine  every 
witness ;  and  scarcely  be  able  to  think  he  is  living,  till 
she  presses  him  in  her  arms.  Now  we  may  reason 
A  man  who  feels  the  m- 


S3  THE  CHRISTIAN, 

finite  importance  attached  to  the  soul  and  eternity, 
will  always  find  it  difficult  to  consider  himself  a  child 
of  God,  and  an  heir  of  glory ;  and  will  never  cease  say- 
ing, "  Give  me  a  token  for  good,  that  I  may  rejoice  in 
thee.  Say  mito  my  soul,  I  am  thy  salvation."  Smoke 
is  not  fire,  yet  there  is  no  smoke  where  there  is  no  fire 
— doubts  and  fears  are  not  faith,  but  they  are  gendered 
by  it. 

They  who  are  united  to  Christ  are  characterized  by 
the  change  which  they  have  experienced.  This  change 
is  not  only  real,  but  entire — entire,  not  in  the  degree, 
but  extent.  It  is  complete  in  nothing ;  but  it  is  begun 
in  all  the  Christian's  views,  and  sentiments,  and  dispo- 
sitions, and  dependence,  and  taste,  and  motives,  and 
pursuits.  Hence,  says  the  Apostle,  "If  any  man  be  in 
Christ,  he  is  a  new  creature:  old  things  are  passed 
away  ;  behold,  all  things  are  become  new." 

They  are  also  distinguished  by  the  pnnciplc  lohich 
governs  them.  Hence  we  read,  "They  that  are  in 
Christ  Jesus  walk  not  after  the  flesh,  but  after  the  Spir- 
it." The  former  will  excite  as  well  as  the  latter ;  but 
they  do  not  yield  to  it :  and  his  servants  ye  are,  whom 
ye  obey.  The  one  is  opposed,  the  other  is  encouraged. 
The  one  enters  into  the  mind  by  fraud  or  force  like  a 
robber,  producing  alarm  and  miseiy,  and  allowing 
of  no  peace,  till  he  is  expelled.  The  other  is  invited  ; 
and  when  he  comes,  is  welcomed  and  entertained  as  a 
friend.  "  They  that  are  after  the  flesh  do  mind  the 
things  of  the  flesh  ;  but  they  that  are  after  the  Spirit, 
the  things  of  the  Si)irit.  For  to  be  carnally  minded  is 
death,  but  to  be  spiritually  minded  is  peace.  Because 
the  carnal  mind  is  enmity  against  God:  for  it  is  not 
subject  to  the  law  of  God,  neither  indeed  can  be.    So 


IN  CHRIST.  39 

then  they  that  are  in  the  flesh,  cannot  please  God. 
But  ye  are  not  in  the  flesh,  but  in  the  Spirit,  if  the 
Spirit  of  God  dwell  in  you.  Now  if  any  man  have 
not  the  Spirit  of  God,  he  is  none  of  his." 

And  this  leads  us  to  remark,  that  all  tliey  who  are  in 
him  resemUe  him.  "  He  that  saith  he  dwelleth  in  him 
ought  himself  also  to  walk,  even  as  he  walked."  Not 
only  gratitude  and  consistency  require  this,  but  evi- 
dence. "  If, "  says  the  holy  Saviour,  "  I  wash  thee  not, 
thou  hast  no  part  with  me."  There  must  be  likeness, 
m  order  to  fellowship.  "For  what  fellowship  hath 
righteousness  with  unrighteousness,  and  what  commu- 
nion hath  hght  with  darkness  ?  Or  what  concord  hath 
Christ  with  Behal  ?  "  Christ  and  Christians  are,  not  like 
Nebuchadnezzar's  statue :  the  head  of  which  was  of 
gold,  while  the  subordinate  parts  were  of  inferior  met- 
al, down  to  the  feet  which  were  partly  iron  and  pardy 
clay.  "  He  that  sanctifieth,  and  they  who  are  sanctified, 
are  all  of  one."  He  is  a  partaker  of  their  nature  ;  and 
they  are  the  partakers  of  his.  They  are  not  of  the 
world  even  as  he  is  not  of  the  world.  They  have  the 
same  mind  which  was  also  in  Christ  Jesus :  a  sameness 
of  sentiment  and  feeling ;  a  oneness  of  heart  and  of 
soul — "he  that  is  joined  to  the  Lord,  is  one  spirit." 

Men  and  Brethren — Are  you  in  Christ  ? 

Perhaps  you  have  never  yet  asked  yourselves  this 
question.  You  have  been  careful  of  your  property  ;  and 
every  legal  doubt  has  led  you  to  call  in  the  lawyer. 
You  have  been  anxious  for  your  character,  and  every 
whisper  of  slander  has  led  you  to  vindicate  your  repu- 
tation. You  have  been  all  alive  to  your  health,  and 
every  symptom  of  disease  has  instantly  led  you  to  con- 


40  THE  CHRISTIAN, 

suit  the  physician.  But  to  this  veiy  hour — and  you 
know  it — to  this  very  hour — never  once  in  your  hves 
have  you  retired,  and  seriously  asked  yourselves — Am 
I  in  Christ?  And  yet  you  acknowledge — that  your 
eternal  happiness  depends  upon  it — and  that  this  life 
is  your  only  opportunity  to  attain  it— ^and  that  this  sea- 
son is  not  only  short,  but  uncertain — and  that "  in  such 
an  hour  as  ye  think  not,  the  Son  of  Man  cometh ! " 
Yet  you  call  yourselves  rational  creatures !  Yet  you 
allow  that  "  a  prudent  man  foreseeth  the  evil,  and  hideth 
himself;  but  the  simple  pass  on  and  are  punished!" 

My  dear  hearers — You  admire  one  and  another  of 
your  fellow  creatures,  and  think  how  happy  you  should 
feel  if  you  could  make  their  advantages  your  own. 
And  what  are  these  advantages  ?  Are  they  not  things 
that  perish  in  the  using  ?  that  afford  no  satisfaction  in 
the  enjoyment?  that  profit  not  in  the  day  of  wrath.' 
that  cannot  deliver  from  death  ?  And  are  these  the 
things  for  which  j'ou  envy  men  of  the  world,  who  have 
tlieir  portion  in  this  life  ?  Is  it  not  time,  especially  for 
some  of  you,  to  gi*ow  wiser ;  and  to  form  your  estimates 
by  the  judgment  of  God  which  is  always  according 
to  truth  !  "  Search  the  Scriptures."  There  you  will 
find  that  they,  and  they  alone,  are  wise,  and  safe,  and 
happy,  who  can  say,  to  "  the  praise  of  the  gloiy  of  his 
grace,  we  know  that  the  Son  of  God  is  come,  and  hath 
given  us  an  understanding,  that  we  may  know  him 
that  is  true :  and  we  are  in  him  that  is  true  ;  even  in 
his  Son,  Jesus  Christ.  This  is  the  true  God,  and  eter- 
nal life."  Envy  these — not  by  grudging  them  their 
blessedness,  but  by  longing  for  a  participation  of  it ;  and 
praying  with  one,  who  though  a  king  himself,  yet  over- 
looking all  his  earthly  advantages  kneeled  and  said, 


IN  CHRIST.  41 

"Remember  me,  O  Lord,  with  the  favor  thou  bearest 
unto  thy  people  :  oh  visit  me  with  thy  salvation  ;  that 
I  may  see  the  good  of  thy  chosen,  that  I  may  rejoice 
in  the  gladness  of  thy  nation,  and  glory  with  thine  in- 
heritance." 

Let  this  be  your  concern — let  it  be  your  supreme 
concern — "  Seek  yejlrst  the  kingdom  of  God,  and  his 
righteousness." — And  let  it  be  your  immediate  concern. 
You  cannot  be  happy  too  soon;  and  while  you  hesitate 
and  Unger,  the  opportunity  may  be  irrecoverably  lost. 
Therefore  "  Seek  ye  the  Lord  while  he  may  be  found ; 
and  call  upon  him  while  he  is  near."  And  for  your 
encouragement,  be  persuaded  that  you  will  not,  cannot 
seek  him  in  vain.  All  things  are  now  ready.  Rise, 
he  calleth  thee — and  says,  "  Him  that  cometh  unto  me, 
I  will  in  nowise  cast  out." 

How  ought  we  to  conduct  ourselves  towards  those 
that  are  in  Christ?  Surely  if  they  have  little  of  earthly 
<listinction,  they  should  be  judged  of  by  their  treasure 
in  heaven.  Whatever  they  are  in  themselves,  their 
destination,  their  rank,  their  relation,  should  ensure 
them  respect.  They  are  to  be  valued  for  his  sake  with 
whom  they  are  one ;  and  shall  be  one  forever.  In 
consequence  of  this  union,  if  we  slight  and  injure 
them,  he  feels  it  as  if  done  to  himself:  "He  that 
touches  them,  touches  the  apple  of  his  eye."  In  the 
same  way,  he  regards  our  attentions  and  kindnesses 
to  them,  as  if  they  were  favors  conferred  upon  him- 
self: "In  as  much  as  ye  did  it  unto  one  of  the 
feast  of  these  my  brethren,  ye  did  it  unto  me." 

Finally.     How  ought  they  that  are  in  Christ  to  con- 
duct   themselves'^    How    cheerfully,    how    gratefully 
4 


4^  THE  CHRISTIAN, 

ought  you  to  feel!  Once  far  off,  and  now  nigh! 
Once  strangers  and  enemies,  and  now  fellow  citizens 
with  the  saints,  and  of  the  household  of  God !  Once 
having  nothing,  and  now  possessing  all  things!  You 
have  had  much  forgiven — you  should  love  much 
He  has  done  great  things  for  you — you  should  largely 
inquire,  what  you  can  do  for  him ;  and,  "  by  the  mer- 
cies of  God,  present  your  body  a  living  sacrifice,  holy 
and  acceptable,  which  is  your  reasonable  senice."  O 
you  who  live  by  this  Saviour,  make  him  known.  Re- 
commend him.  Begin  with  your  own  family.  You 
are  concerned  to  provide  for  your  children.  But  how 
is  your  love  operating  ?  Is  it  not  in  laying  up  for  them 
treasure  on  eaith  ?  or  seeking  great  things  for  them  in 
the  world  ?  It  would  be  infinitely  better  to  leave  them 
in  Christ,  than  to  leave  them  with  thousands  of  gold  and 
silver ;  or  to  leave  them  with  kings  upon  the  throne. 
Forget  not  your  friends  and  your  neighbors.  Hold 
forth  the  Word  of  Life  impressively  and  invitingly  to 
all  around  you.  Teach  transgressors  his  ways,  and  let 
sinners  be  converted  unto  him.     What  says  the  Poet  ? 

<'  O  't  is  a  Godlike  privilege  to  save; 
And  he  that  scorns  it  is  himself  a  slave. 
Inform  the  mind  :  one  beam  of  heavenly  day 
Will  heal  the  heart,  and  melt  his  chains  away." 

What  says  the  Apostle  ?  "  If  a  man  err  from  the 
truth,  and  one  convert  him,  let  him  know  that  he  which 
converteth  a  sinner  from  the  error  of  his  ways,  shall 
save  a  soul  from  death,  and  shall  hide  a  multitude  of 
sins."    Amen. 


IN  THE   CLOSET.  43 

LECTURE  II. 

THE   CHRISTIAN,  IN  THE   CLOSET. 

"  Enter  into  thy  closet." — Matt.  vi.  6. 

The  curiosity  and  attention  of  men  are  awakened 
by  veiy  different  excitements,  according  to  their  tem- 
per, and  education,  and  habits  in  hfe ;  and  what  is 
despised  by  some  as  worthless,  is  studied  by  others 
with  pecuhar  delight. 

But  tJiere  is  really  a  gradation  in  the  value  of  objects 
themselves.  The  works  of  art  display  great  skill  and 
ingenuity;  but  the  productions  of  nature  are  much 
more  deserving  of  our  inspection ;  witness  the  remark 
of  our  Saviour  concerning  the  lilies  of  the  field — 
"  Solomon  in  all  his  glory  was  not  aiTayed  like  one  of 
these."  But  the  operations  of  gi-ace  far  surpass  the 
results  of  nature  ;  for  they  regard  the  soul  and  eterni- 
ty ;  and  display  more  of  the  perfections  of  Deity. 
Therefore,  says  David,  "Thou  hast  magnified  thj- 
word  above  all  thy  name."  Therefore  he  himself 
says,  "  Behold,  I  create  new  heavens  and  a  new  earth : 
and  the  former  shall  not  be  remembered,  nor  come  into 
mind." 

The  subjects  of  divine  gi-ace,  therefore,  are  the  most 
interesting  characters  in  our  world.  Many  indeed 
neglect  and  despise  them ;  but  there  is  one  class  of  per- 
sons— always  dear  to  a  minister  of  Christ,  who  feel 
them  the  most  powerfully  attractive.  They  are  those, 
who,  roused  to  a  sense  of  their  danger,  are  exclaiming, 


44  THE  CHRISTIAN, 

"What  must  I  do  to  be  saved  ? " — who,  longing  to  re- 
turn to  him  from  whom  they  have  revolted,  are  inquir- 
ing, "How  shall  I  come  before  the  Lord,  and  bow 
before  the  high  God  ?  " — who,  bound  for  the  glory  to 
be  revealed,  are  "  asking  their  way  to  Zion,  with  their 
faces  thitherward. "  If  you  are  going  a  journey  of 
great  difficulty,  and  yet  of  unspeakable  importance ; 
and  you  were  in  company  with  a  multitude  of  indi- 
viduals ;  he  amongst  them  all,  who  had  travelled  the 
road  himself,  would  be  the  man  of  your  preference ; 
and  you  would  endeavor  to  get  near  and  converse  with 
him.  To  a  suffering  patient,  the  most  engaging  per- 
son he  could  meet  with,  next  to  the  physician — for 
none  would  bear  a  comparison  with  him — would  be 
the  man  who  had  himself  labored  under  the  same 
complaint,  and  could  tell  of  the  manner  in  which  the 
remedy  is  applied  ;  and  whose  own  recovery  would  be 
a  living  voucher  not  only  of  its  safety,  but  of  its  effi- 
cacy and  success. 

In  a  series  of  discourses,  to  bring  the  Christian  be- 
fore you,  for  your  admiring  and  practical  contempla- 
tion, last  Lord's-day  we  viewed  him  In  Christ  :  we 
are  this  morning  to  consider  him — 

In  the  Closet. 

Wonder  not,  my  brethren,  that  we  bring  forward 
this  view  of  the  Christian,  so  early.  By  this  he  is  dis- 
tinguished from  the  commencement  of  his  religious 
concern.  He  soon  turns  aside  from  the  vile  and  the 
vain,  and  bewails  himself  alone.  They  cannot  enter 
into  his  feelings  noiv.  They  know  nothing  of  a  broken 
heart  and  a  contiite  spirit,  unless  as  a  subject  of  won- 


IN  THE  CLOSET.  45 

der  or  contempt.  He  feels  his  sin  to  be  a  burden  too 
heavy  for  him  to  bear,  and  longs  for  ease ;  but  the 
"  wide  world  "  cannot  relieve  him,  cannot  sympathize 
with  him,  cannot  direct  him  to  "  the  rest  and  the  re- 
freshing." All  gi-eat  sorrow  seeks  solitude  and  secre- 
cy :  "  He  sitteth  alone,  and  keepeth  silence,  because  he 
hath  borne  it  upon  him ;  he  putteth  his  mouth  in  the 
dust,  if  so  be  there  may  be  hope."  Did  ever  language 
describe  the  experience  of  the  penitent  so  beautifully, 
so  feelmgly  as  the  words  of  our  heavenly  Bard  ? 

*'  I  was  a  striken  deer,  that  left  the  herd 

Long  since.     With  many  an  arrow  deep  infixed 

My  panting  side  was  charged,  when  I  withdrew 

To  seek  a  tranquil  death  in  distant  shades. 

There  was  I  found  by  one,  who  had  himself 

Been  hurt  by  the  archers.     In  his  side  he  bore. 

And  in  his  hands  and  feet,  the  cruel  scars. 

With  gentle  force  soliciting  the  darts, 

He  drew  them  forth,  and  healed,  and  bade  me  live. 

Since  then — 

With  few  associates,  and  not  wishing  more, 

Here  much  I  ruminate,  as  much  I  may. 

With  other  views  of  men  and  manners  now 

Than  once;  and  others  of  a  life  to  come." 

Yes,  his  chief  business  noiv  is  with  God  ;  and  this  is 
not  to  be  managed  in  a  crowd ;  and  as  this  business 
continues  and  increases  through  life,  abstraction  and 
retirement  will  always  be  desirable,  always  necessary. 
His  religion  cannot  flourish — cannot  live  without  it. 

Our  theme  is  very  extensive.  Let  us  detach  from 
it  four  things.  Let  us  review  the  Christian  in  his  Re- 
tirement, with  regard 


46  THE   CHRISTIAN, 

I.  To  Place. 

II.  Time. 

III.  Engagement. 

IV.  Motives. 

I.    With  regard  to  Place. 

Our  Saviour  says,  "  Enter  into  thy  closet."  The 
v»ord  signifies  any  retired  apartment;  and  some  im- 
agine that  he  employs  a  term  of  such  latitude,  that  we 
might  have  no  excuse  for  omission,  if  we  are  unfur- 
nished with  a  place  appropriated  more  expressly  to 
pious  use. 

The  connexion  requires  this  extension  of  meaning. 
Our  Lord  applies  the  word  "  closet "  obviously  in  op- 
j)osition  to  the  "  corner  of  the  street ; "  and  in  distinc- 
tion from  the  openness  of  the  "synagogue,"  where 
persons  could  be  "seen  of  men,"  and  for  which  pur- 
pose these  situations  were  chosen  by  the  Pharisees. 
But  He  would  have  his  disciples  to  avoid  all  appear- 
ance of  ostentation;  and  perform  their  devotions 
where  they  would  be  concealed,  unless  from  a  witness 
in  heaven.  Yet  if  the  end,  which  is  privacy,  can  be 
answered,  the  place  would  be  indifferent. 

*'  Wherever  we  seek  him  he  is  found  ; 
And  every  place  is  holy  ground." 

" I  will  that  men  pray  everywhere"  says  the  Apos- 
tle, lifting  up  holy  hands,  without  wrath,  and  doubt- 
ing." God  said  to  Ezekiel,  "  Go  forth  into  the  plain, 
and  there  I  will  talk  with  thee."  Isaac  made  a  closet 
of  the  field.     Daniel  of  the  river-side,  as  well  as  of  his 


IN  THE  CLOSET.  47 

chamber.    Nathaniel,  of  the  fig-tree.     Peter,  of  the 
housetop. 

A  variety  here  must  be  admitted,  or  the  duty  cannot 
be  pei-formed  by  many  at  all.  For  what  numbei*s  are 
there  who  are  unable  to  command  a  couvenient  room 
for  religious  engagement.  This  is  a  trying  case:  and 
especially  to  those  who  have  been  accustomed  to  enjoy 
such  an  advantage.  The  Preacher  knew  a  pious  fe- 
male, who  had  been  reduced  from  a  mansion,  and  com- 
pelled to  occupy  a  hired  and  contracted  apartment ;  yet 
nothing  in  the  humiliating  and  distressing  change 
seemed  to  affect  her,  but  her  want  now  of  a  place  of 
seclusion,  in  which  to  indulge  her  private  devotion. 
For  the  "  peculiar  people,"  even  in  common  circum- 
stances fail  not  to  give  proof  of  their  distinction :  "  They 
that  are  after  the  flesli,  do  mind  the  things  of  the  flesh ; 
but  they  that  are  after  the  Spirit,  the  things  of  the  Spir- 
it." If,  my  Christian  friends,  you  have  the  privilege 
of  accommodation,  be  gratefid  for  it,  and  use  it  well: 
and  if  you  have  not,  remember  your  Heavenly  Father 
knoweth  it,  and  that  where  "  there  is  first  a  willing  mind, 
a  man  is  accepted  according  to  what  he  hath,  and  not 
according  to  what  he  liath  not."  Be  as  retired  as  you 
can,  since  you  cannot  be  so  retired  as  you  would ;  and 
if  your  circumstances  will  not  allow  of  your  being  hid, 
and  some  of  your  family  must  witness  your  exercises, 
be  not  afraid  of  opposing  the  Saviour's  pleasure. 
Though  you  are  seen  of  men,  you  are  not  seeking  to 
be  seen  by  them. 

It  is  possible  to  retire  mentally,  even  in  companj'" 
and  many  an  act  of  devotion  is  performed  by  the  Chris- 
tian without  the  formality  of  the  exercise,  when  he  i» 
busied  in  liis  ordinaiy  concerns.     Neheiniah  worship 


48  THE  CHRISTIAN, 

ped  secretly,  without  retirement ;  and,  while,  as  a  cup- 
bearer, he  was  performing  his  office  in  attending  on  the 
king,  "prayed  to  the  God  of  heaven." 

The  Jews  had  their  Proseuchse,  oratories,  or  praying- 
houses,  in  secluded  situations,  by  streams  of  water,  and 
in  woods,  and  on  the  sides  of  mountains.  The  Scrip- 
ture more  than  once  refers  to  such  places.  In  one  of 
these  it  is  probable  our  Saviour  passed  the  night  he 
spent  in  devotion ;  and  in  one  of  these  Paul  seems  to 
have  addressed  his  hearers  in  the  vicinage  of  Phihppi. 
They  were  a  pleasing  and  a  wise  provision  ;  as  persons 
could  here  indulge  themselves  in  private  devotion 
whenever  they  were  prompted  by  disposition  and  op- 
portunity ;  and  especially  those  who  had  scarcely  anj 
other  sacred  retreat.  We  have  not  such  accommoda 
tions :  but  Nature  itself,  during  a  large  portion  of  the 
year,  affords  us  advantages ;  and  it  is  wonderful  that 
persons  do  not  oftener  avail  themselves  of  these  inter- 
esting spots  of  retirement.  We  have  known  some 
who,  whenever  the  season  and  the  weather  allowed, 
retired  thus,  to  perform  their  morning  and  evening  de- 
votions. Instead  of  their  minds  being  diverted,  and 
their  thoughts  dissipated,  by  the  scenery,  the  works  of 
God  refreshed  and  impressed  them,  and  furnished  them 
with  excitements  and  assistance.  And  there  are  those 
now  living,  who,  if  ever  they  feel  devout,  feel  it  in  a 
garden,  or  a  field,  or  a  meadow.  The  bubbling  spring ; 
the  apple-tree  among  the  trees  of  the  wood  ;  the  rose 
of  Sharon ;  the  lily  of  the  valley ;  the  purple  rising  and 
the  golden  setting  of  the  sun ;  aid  their  communion 
with  him  who  is  all  in  all.  The  sowing  of  the  grain ; 
the  blade  ;  the  ear ;  the  full  com  in  the  ear ;  the  mow- 
er filling  his  hand,  and  the  binder  of  sheaves  his  bosom  ; 


IN  THE  CLOSET.  49 

the  husbandman  and  the  gleaner — all  these  teach  them 
to  think  and  feel  devoudy.  They  love  the  creatures  of 
their  God,  and  feel  them  their  friends ;  and  while  the 
herd  grazes  at  their  feet,  and  the  sheep  repose  at  their 
side,  and  the  lambs  sport  in  sight,  a  voice  seems  to  say, 
"  Thou  shalt  be  in  league  with  the  stones  of  the  field ; 
and  the  beasts  of  the  field  shall  be  at  peace  with  thee." 
They  hear  God  in  the  breeze  ;  they  sing  his  praise  in 
the  note  of  the  bird  ;  they  make  every  scene  a  book ; 
eveiy  object  a  preacher  ;  every  place  a  temple. 

We  only  add,  what  an  advantage  is  the  omnipresence 
of  devotion,  in  that  sohtude  which  is  not  chosen,  but 
brought  upon  us  by  the  necessity  of  circumstances ; 
when  lover  and  friend  are  put  far  from  us  by  death,  and 
the  heart  within  us  is  desolate  ;  when  travelling,  and 
we  droop  in  the  loneliness  that  is  felt  in  the  midst  of 
Btrangers ;  when  by  distance  or  condition,  our  connex- 
ions are  !)eyond  our  reach,  and  we  are  inaccessible  to 
them.  Ah  !  says  Jonah,  in  the  midst  of  the  sea,  "  I  will 
look  again  towards  tliy  holy  temple."  "  From  the  enda 
of  the  earth,"  says  David,  "  will  I  cry  unto  thee,  when 
my  heart  is  overwhelmed."  Cowperhas  not  overlook- 
ed this  consolarion,  in  the  language  he  has  put  into  the 
mouth  of  the  lonely  islander — 

"  But  the  sea-fowl  is  gone  to  her  nest, 
The  beast  is  laid  down  in  his  laix  ; 
E'en  here  is  a  season  of  rest, 
And  I  to  my  cabin  repair. 

"  There  's  mercy  in  every  plfjce, 

And  mercy,  encouraging  thought  ! 
Gives  every  affliction  a  grace, 
And  reconciles  man  to  his  lot." 
5 


50  THE  CHRISTIAN, 

We  consider  it, 

II.    With  regard  to  time. 

When  are  we  to  enter  our  closet  ?  and  how  long  are  we 
to  remain  there  ?  You  are  not  to  be  there  always.  You 
will  hear,  as  we  proceed,  that  the  Family,  the  Church, 
the  World,  have  all  claims  upon  you.  Every  duty  has 
its  season,  in  which  alone  it  is  beautiful  and  acceptable. 
"  No  duty,"  says  Bishop  Hopkins,  "  will  be  approved 
of  God,  that  appears  before  him  stained  with  the  mur- 
der of  another  duty."  Yea,  a  Christian  sometimes 
forces  himself  away  fi-om  the  delights  of  solitude,  to 
engage  in  services,  far  less  pleasing,  than  lying  down 
in  these  green  pastures,  and  feeding  beside  these  still 
waters.  But  self-indulgence,  even  when  the  enjoyment 
is  religious — must  yield  to  the  Avill  of  his  Heavenly 
Father,  as  soon  as  it  is  known. 

Retirement,  however,  should  be  frequent.  Yet,  if 
you  ask  how  frequent  ?  I  do  not  pretend  absolutely  to 
determine.  The  Scripture  does  not  decide :  it  was 
needless  to  decide — as  needless  as  the  prescribing  how 
often  you  should  eat  and  drink.  Your  wants  will  reg- 
ulate the  one ;  and  your  love  will  regulate  the  other. 
Love  is  the  Christian's  grand  principle  ;  and  love  does 
not  require  to  be  bound  ;  it  is  ingenuous ;  it  is  urgent ; 
it  is  contriving ;  and  will  get,  with  all  possible  expedi- 
tion, to  its  object.  Besides,  no  rule  can  be  laid  down 
that  will  apply  equally  to  all.  There  is  a  gi'eat  differ- 
ence in  our  conditions,  and  our  callings.  At  different 
periods  too,  the  Providence  of  God  may  vary  our  du- 
ties. Thus  good  people  formerly  spent  much  more 
time  alone,  than  the  peculiarities  of  the  day  in  which 


IN  THE  CLOSET.  51 

we  live,  will  allow  us.  It  does  not  follow  that  they  had 
more  piety  than  Christians  now:  their  rehgion  was 
more  compressed,  and  flowed  in  a  deeper  channel ;  but 
that  of  modern  Christians,  though  shallower,  is  more 
diffusive  and  rapid.  They  had  not  those  openings  for 
activities  abroad — those  calls  to  extensive  and  manifold 
beneficence  and  exertions,  which  the  followers  of  Christ 
now  have.  These,  therefore,  cannot  gratify  themselves 
by  spending  hours  together  in  their  loved  seclusion. 
They  hear  a  thousand  voices  crying,  "  Come,  and  help 
us."  They  see  that  "  the  fields  are  already  white  unto 
harvest : "  they  know  that  "  the  harvest  is  great ; "  that 
"  the  laborers  are  few  ; "  that  the  season  is  short ;  that 
the  weather  is  uncertain ;  and  the  consequences  of  neg- 
ligence, not  only  incalculable,  but  remediless. 

Christians,  however,  should  get  as  much  leisure  for 
the  Closet,  as  they  are  able.  And  in  order  to  this,  they 
should  guard  against  the  waste  of  time ;  they  should 
economize  time  ;  they  should  redeem  time  from  inde- 
cision and  trifling,  and  especially  from  the  vile  and 
wretched  consumptions  of  unnecessaiy  sleep.  David 
mentions  three  times  a  day;  "Evening  and  morning, 
and  at  noon  will  I  pray,  and  cry  aloud."  Daniel  ob- 
sen^ed  the  same  rule  ;  "  He  went  into  his  house  ;  and 
his  windows  being  opened  in  his  chamber  towards  Je- 
rusalem, he  kneeled  upon  his  knees  three  times  a  day, 
and  prayed,  and  gave  thanks  before  his  God,  as  he  did 
aforetime."  This  was  a  custom  much  recommended, 
and  obsen-edby  many  of  our  forefathers:  they  thought, 
and  they  Avisely  thought,  that  a  few  moments  of  retire- 
ment in  the  middle  of  the  day,  as  well  as  morning  and 
evening,  tended  to  check  temptation  and  vanity,  and  to 
keep  the  mind  in  the  things  of  God.     But  twice  a  day, 


52  THE  CHRISTIAN, 

at  least,  the  Christian  will  withdraw.  Less  than  this 
will  not  surely  keep  us  "in  the  fear  of  the  Lord  all  the 
day  long" — and  for  this,  the  morning  and  evening  will 
be  deemed  the  most  suitable  periods.  Under  the  law, 
a  lamb  was  offered  every  mornnig  and  every  evening. 
How  much  is  there  in  each  of  these  returning  seasons 
to  excite  and  to  impress !  "  It  is  a  good  thing,"  says 
the  Psalmist, "  to  give  thanks  unto  the  Lord,  and  to  sing 
praises  unto  thy  name,  O  Most  High.  To  show  forth 
thy  loving-kindness  in  the  morning,  and  thy  faithful- 
ness every  night." 

As  to  the  particular  hour,  this  must  be  a  matter  of 
discretion ;  only  it  should  be  as  early  as  possible  both 
in  the  morning  and  evening,  to  avoid  disturbance  in 
the  one,  and  drowsiness  in  the  other.  I  will  put 
amusements  out  of  the  question.  But  if  you  return 
late  from  visiting,  it  is  better  to  retire  even  late  than 
not  at  all.  Yet  in  many  of  these  cases  would  it  not  be 
preferable  to  retire  a  few  moments  before  you  go  ? 
Would  you  be  less  prepared  for  company  ?  Would 
you  be  less  safe  ?    Would  you  be  less  edifying  ? 

What  may  be  done  at  any  time,  is  often  done  at  no 
time :  and  while  we  have  no  plan  or  purpose,  we  are 
open  to  every  casualty  that  may  seize  us,  and  turn  us 
aside.  It  is  therefore  necessary  to  have  appointed  sea- 
sons for  retirement ;  and  desirable  to  adhere  to  them 
as  invariably  as  we  can. 

There  are  also  occasional  and  exiraordinary  calls  to 
private  devotion,  when  more  than  usual  time  should  be 
allowed,  that  the  mind  may  be  affected  with  the  event, 
and  obtain  the  pecuhar  assistance  the  case  requires.  1 
should  have  a  poor  opinion  of  that  Christian,  who 
would  not  employ  more  than  common  retirement, 


IN  THE  CLOSET.  53 

when  going  to  change  his  residence,  his  calling,  his 
condition  in  life;  or  to  take  any  important  step,  the 
consequences  of  which  may  affect  not  only  his  com- 
fort, but  his  conduct  and  character  forever.  When 
Jacob  was  going  to  meet  his  exasperated  brother  Egau, 
who  was  coming  against  him  with  four  hundred  men, 
he  was  found  alone  wrestling  with  the  Angel.  When 
our  Saviour  was  going  to  ordain  his  twelve  Apostles, 
the  day  following,  "  He  went  out  into  a  mountain  to 
pray;  and  continued  all  night  in  prayer  to  God." 
And  when  his  hour  of  suffering  was  drawing  near,  we 
find  him  in  the  Garden  of  Gethsemane,  and  retiring 
three  times  even  from  his  selected  disciples,  and  pray- 
ing.    Let  us, 

111.  Consider  this  retirement  with  regard  to  its 
Engagements. 

Many  retire.  But  the  tradesman  retires  to  cast  up 
his  accounts,  and  to  plan  his  schemes ;  the  statesman, 
to  enjoy  his  relaxations  and  ease  ;  the  philosopher,  to 
pursue  his  theories  and  experiments ;  the  poet,  to  rove 
among  the  aspects  of  nature,  or  to  lose  himself  in  cre- 
ations of  his  own — and  perhaps  God  is  not  in  all  their 
thoughts.  So  far  from  inviting  Him  into  their  solitude, 
when  they  apprehend  his  approach,  they  repel  the 
impertinent  intruder;  and  say  unto  God,  "Depart 
from  us ;  we  desire  not  the  knowledge  of  thy  ways." 
But  we  are  speaking  of  rehgious  retirement.  The 
Christian  withdraws  for  three  purposes. 

First,  He  is  engaged  in  reading.  This  enlarges  his 
views,  and  impresses  his  mind,  and  furnishes  him  with 
aids  to  devotion.    But  what  does  he  peruse  ?    Princi- 


54  THE  CHRISTIAN, 

pally  the  Scriptures.  I  say  principally,  because  other 
books  may  be  occasionally  read  to  advantage,  and  we 
have  a  plenitude  of  excellent  v^^orks  for  the  closet.  Yet 
I  confess,  the  Scriptures  alone  appear  to  be  the  best 
reading  in  retirement,  especially  for  the  poor,  and  those 
who  have  little  leisure.  They  are  the  fountain ;  other 
books  are  streams ;  and  streams  are  seldom  entirely  free 
from  something  of  the  quality  of  the  soil  through  which 
they  flow.  Who  would  not  draw  the  water  of  life 
for  himself  from  the  spring-head!  The  Scriptures 
come  immediately  from  God  and  lead  immediately  to 
him !  There  is  a  boundless  variety  and  fulness  in  them. 
— They  are  always  new.  They  entertain,  while  they 
teach  ;  and  profit,  while  they  please.  There  is  always 
something  in  them  that  bears  upon  own  character  and 
condition,  however  peculiar  it  may  be.  "  They  are 
profitable  for  doctrine,  for  reproof,  for  correction,  and 
for  instruction  in  righteousness,  that  the  man  of  God 
may  be  perfect,  thoroughly  furnished  unto  all  good 
works."  I  would  recommend,  generally,  a  regular 
reading  of  the  sacred  Volume :  for  every  work  of  God 
is  pure :  and  whatsoever  things  were  written  aforetime, 
were  written  for  our  learning ;  that  we,  through  patience 
and  comfort  of  the  Scripture,  might  have  hope.  But 
"let  him  that  readeth  understand."  It  is  better  to 
peruse  a  paragraph  with  attention  and  reflection,  than 
carelessly  and  without  observation,  to  run  over  several 
chapters. — For, 

Secondly,  He  is  engaged  in  Meditation.  And,  my 
Brethren,  it  is  desirable  that  you  should  employ  your 
own  powers  ;  for  you  will  be  more  affected  and  benefit- 
ed by  the  efforts  of  your  own  minds,  than  by  the  thoughts 
of  others.    The  faculty  will  be  improved  and  increased 


IN  THE  CLOSET.  55 

by  exercise ;  and  cannot  be  acquired  without  it,  any- 
more than  a  man  can  learn  to  swim  by  never  entering 
the  water.  And  surely  you  cannot  be  at  a  loss  for 
subjects.  If  your  reading  does  not  supply  you  immedi- 
ately with  materials,  there  are  the  seasons  of  the  year, 
the  state  of  the  world,  the  condition  of  your  family, 
your  own  individual  circumstances,  temporal  and 
sphitual.  Two  subjects  are  always  at  hand — your  own 
depravity  and  unworthiness,  of  which  fresh  proof  is 
given  eveiy  day  and  every  hour ;  and — the  "  love  of 
Christ,  which  passeth  knowledge."  In  his  sufferings 
and  glory,  the  angels  always  find  enough  to  attract  and 
engage  their  profoundest  thoughts ;  and  shall  these  be 
Jess  interesting  to  you, — to  whom  they  are  not  only 
true,  but  important ;  not  only  wonderful,  but  infinitely 
necessaiy  ?  They  are  all  your  salvation  ;  let  them  be 
all  your  desire :  and  say,  with  David,  "  My  meditation 
of  him  shall  be  sweet." — "  My  soul  shall  be  satisfied  as 
with  marrow  and  fatness,  and  my  mouth  shall  praise 
thee  with  joyful  lips,  when  I  remember  thee  upon  my 
bed,  and  meditate  ontliee  in  the  night  watches." — "  How 
precious  are  thy  thoughts  unto  me,  O  God !  how  great 
is  the  sum  of  them !  If  I  should  count  them,  they  are 
more  in  number  than  the  sand.  When  I  awake,  I  am 
still  with  thee."  Whatever  the  subject  of  your  medita- 
tion may  be,  content  not  yourselves  with  considering  it 
generally  and  abstractedly  ;  but  take  some  particular 
view  of  it,  and  bring  it  home  to  yourselves.  "  Is  the 
Lord  thy  portion,  O  my  soul  ?  Dost  thou  hope  in  him  ? 
Art  <Aow  an  heir  of  this  promise^  Dost  thou  stand  in 
the  way  of  this  threatening  ?  Art  thou  living  in  the 
performance  or  neglect  of  this  duty  ?    Say  not, '  and 


56  THE  CHRISTIAN, 

what  shall  this  man  do  ? '  but, '  Lord,  what  wilt  thou 
have  me  to  do  ? ' " 

Thirdhj,  He  is  employed  there  in  Prayer.  This  is  the 
special  design  of  it.  This  is  what  our  Saviour  here 
enjoins :  "  Enter  into  thy  closet ;  and  when  thou  hast 
shut  thy  door,  Pray.''''  If  ever  you  are  at  a  loss  to 
meditate,  surely  you  can  never  be  at  a  loss  to  pray ! 
How  numberless  are  your  wants!  How  much  have 
you  to  implore  for  yourselves  and  others !  How  much 
to  confess  at  the  foot  of  the  Cross !  How  much  to 
call  forth  your  thanksgivings  and  praise!  And  all 
this  is  included  in  Prayer. 

And  the  manner  need  not  discourage  you.  For 
here  the  excellency  does  not  consist  in  the  mode  of 
expression — the  desire  is  all  in  all.  "  The  sacrifices  of 
God  are  a  broken  s})irit:  a  broken  and  a  contrite  heart, 
O  God,  thou  wilt  not  despise."  -  Even  words  are  not 
necessary  here.  God  reads  deep  meaning  in  the  tear ; 
and  hears  heavenly  eloquence  in  the  sighs  of  those 
that  seek  him :  and  often  the  most  acceptable  and  suc- 
cessful intercession  is  made  "with  groanings  which 
cannot  be  uttered." 

These  are  the  engagements  of  the  Christian  in  his 
retired  moments.  But  it  is  not  necessary  that  he 
should  perform  all  these  exercises  always ;  though  it  is 
very  desirable  that  they  should  be  all  included ;  or  that 
he  should  observe  them  precisely  in  the  order  we  have 
stated  them.  They  may,  sometimes,  alternately  pre- 
cede each  other ;  and  they  may  sometimes  be  inter- 
mingled. We  have  an  instance  of  the  blending  to- 
gether of  these  exercises  in  the  retirement  of  David, 
with  the  recital  of  which  we  shall  conclude  this  divi- 


IN  THE  CLOSET.  57 

sion  of  our  discourse.  For,  as  soon  as  Nathan  had 
waited  upon  him,  and  had  delivered  the  words  of 
the  vision — "  Then  went  king  David  in  and  sat  before 
the  Lord,  and  he  said.  Who  am  I,  O  Lord  God,  and 
what  is  my  house,  that  thou  hast  brought  me  hitherto  ? 
And  this  was  yet  a  small  thing  in  thy  sight,  O  Lord 
God ;  but  thou  hast  spoken  also  of  thy  sei-vant's  house 
for  a  great  while  to  come ;  and  is  this  the  manner  of 
man,  O  Lord  God  ?  And  wliat  can  David  say  more 
unto  thee  ?  for  thou.  Lord  God,  knowest  thy  servant. 
For  thy  word's  sake,  and  according  to  thine  own  heart, 
hast  thou  done  all  these  great  things,  to  make  thy  ser- 
vant know  them.  And  now,  O  Lord  God,  the  W'ord 
that  thou  has  spoken  concerning  thy  servant,  and  con- 
cerning his  house,  establish  it  forever,  and  do  as  thou 
hast  said.  For  thou,  O  Lord  of  Hosts,  God  of  Israel, 
hast  revealed  to  thy  servant,  saying,  I  will  build  thee 
an  house:  therefore  hath  thy  servant  found  in  his 
heart  to  pray  this  prayer  unto  thee.  And  now,  O  Lord 
God,  thou  art  that  God,  and  thy  words  be  true,  and 
thou  hast  promised  this  goodness  unto  thy  servant: 
therefore  now  let  it  please  thee  to  bless  die  house  of 
thy  servant,  that  it  may  continue  forever  before  thee : 
for  thou,  O  Lord  God,  hast  spoken  it :  and  with  thy 
blessing  let  the  house  of  thy  servant  be  blessed  for- 
ever."— Let  us  consider  retirement, 

IV.     With  regard  to  its  motives. 

The  obligation  might  be  enforced  from  the  authori- 
ty of  God,  w^hose  will  is  supremely  binding  on  the 
consciences  of  all  those  who  are  informed  of  it ;  and 
whose  language  ought  always  to  be,  "  Speak,  Lord,  for 
thy  servant  heareth."     It  might  also  be  enforced  by 


58  THE   CHRISTIAN, 

example.  We  could  show,  how  the  most  emment 
saints,  and  the  most  busy  too,  have  abounded  in  this 
employment — and  at  the  head  of  all,  we  could  present 
the  Lord  Jesus  himself,  whose  conduct  has  the  force 
of  a  law  upon  his  followers,  who  in  vain  profess  to 
abide  in  him,  unless  they  also  walk  even  as  he  walked. 
How  often  do  we  read  of  his  withdrawing  himself,  to 
be  alone  with  his  Heavenly  Father !  And  can  any  of 
you  dare  to  intimate,  Ah  !  he  needed  retirement ;  but  I 
can  dispense  with  it ! — But  while  it  is  enjoined  by  the 
highest  authority  and  sanctioned  by  the  highest  exam- 
ple, it  comes  recommended  by  the  highest  advantage : 
and  every  thing  unites  to  prove  that  it  is  a  reasonable 
service.  Mrs.  Berry  says  in  her  diary,  "  I  would  not 
be  hired  out  of  my  closet  for  a  thousand  worlds.  I 
never  enjoy  such  hours  of  pleasiu'e,  and  such  free  and 
entire  communion  with  God,  as  I  have  here :  and  I 
wonder  that  any  can  live  prayerless,  and  deprive  them- 
selves of  tlie  greatest  privileges  allowed  to  them." 
If  the  twelve  Apostles  were  living  in  your  neighbor- 
hood, and  you  had  access  to  them,  and  this  intercourse 
drew  you  away  from  the  Closet,  they  would  prove  a 
real  hijury  to  your  souls;  for  no  creature  can  com- 
pensate for  the  want  of  communion  with  God. 

We  may  connect  retirement  with  the  acquisition  of 
knoivledge.  "  Through  desire,  a  man  having  sepai'a- 
ted  himself,  seeketh  and  intermeddleth  with  all  wis- 
dom." This  is  peculiarly  true  of  one  kind  of  wisdom, 
and  which  the  heathen  oracle  pronounced  to  be  of 
heavenly  descent — Self-Knowledge.  For  how  can 
those,  who  are  forever  engaged  in  company,  and  en- 
grossed by  business,  become  acquainted  with  their 
character  and  their  state  ?    How  can  they  compare 


IN  THE   CLOSET.  59 

themselves  accurately  with  the  word  of  truth ;  and 
look  after  the  workings  of  the  hidden  man  of  the 
heart;  and  weigh  their  motives;  and  measure  their 
deficiencies ;  and  detect  the  sins  of  their  holy  things ; 
and  "walk  humbly  with  their  God  ?  " — like  those  who 
retire  with  him,  and  in  his  "  light  see  light  ?  " 

Retirement  is  necessaiy  to  reduce  the  force  of  secular 
influence.  Where  is  it  the  world  deceives  us,  allures 
us,  overcomes  us  ?  Not  when  we  are  alone.  Not 
when  it  is  contemplated  in  the  presence  of  our  Bible 
and  our  God.  There  the  fascination  drops  off.  There 
we  see  that  whatever  successes  we  have  gained,  we 
are  still  losers,  without "  the  one  thing  needful."  There 
we  feel  that  the  favor  of  man,  who  is  a  worm,  is  less 
than  nothing  and  vanity,  compared  with  die  friendship 
of  God.  There  we  wonder  that  we  have  ever  sub- 
mitted to  be  the  slaves  of  folly ;  and  vow  against  the 
tyrant  in  future. 

"  AVhen  I  can  say,  my  God  is  mine; 
When  I  can  feel  his  glories  shine; 
I  tread  the  world  beneath  my  feet, 
And  all  that  earth  calls  good  or  great." 

Is  the  resemblance  of  God  a  trifle  ?  This  results 
from  our  intimacy  with  him.  "  Evil  communications 
corrupt  good  manners."  But  while  "  a  cotnpanion  of 
fools  shall  be  destroyed,  he  that  walketh  with  wise 
men,  shall  be  wise."  We  soon  assume  the  manners, 
and  imbibe  the  spirit  of  those  with  whom  we  are 
familiar,  especially  if  the  individual  be  a  distinguished 
personage,  and  we  preeminently  revere  and  love  him. 
Upon  tliis  principle,  the  more  we  have  to  do  with  God, 


60  THE  CHRISTIAN, 

the  more  we  sliall  grow  into  his  hkeness,  and  "  be  fol- 
lowers of  Jiim,  as  dear  children.  When  Moses  de- 
scended from  communion  with  him,  his  face  shone: 
and  although  he  was  not  aware  of  the  lustre  himself, 
the  people  could  not  steadfastly  behold  him  for  the 
glory  of  his  countenance  ;  and  he  was  constrained  to 
hide  it  under  a  veil.  The  Christian,  too,  may  be  in- 
sensible of  his  excellences  and  proficiencies ;  but  his 
profiting  will  appear  unto  all  men ;  all  will  take  know- 
ledge of  him  that  he  has  been  with  Jesus. 

Retirement  prepares  us  for  all  other  services.  Judge 
Hale,  in  his  letters  to  his  children,  makes  no  scruple  to 
say,  "  If  I  omit  praying,  and  reading  a  portion  of  God's 
blessed  word  in  the  morning,  nothing  goes  well  with 
me  all  the  day."  Dr.  Boerhaave  said,  that  "  his  daily 
practice  of  retiring  for  an  hour  in  the  morning,  and 
spending  it  in  devotion  and  meditation,  gave  liim  firm- 
ness and  vigor  for  the  business  of  the  whole  day."  He 
who  goes  forth  from  God,  after  inquiring  his  will,  and 
committing  himself  to  his  care,  is  the  best  fitted  for  all 
the  successes  or  disappointments  of  life.  It  is  alone 
v/idi  God,  that  the  Minister  best  qualifies  himself  for 
his  work :  it  is  there  that  he  is  wrought  into  the  due 
temper  of  his  oflice ;  it  is  there  he  rises  above  the  fear 
of  man,  that  "  bringeth  a  snare,"  and  resolves  not  to 
"  shun  to  declare  all  the  counsel  of  God ; "  it  is  there 
he  is  inspired  to  say, 

"  Careless,  myself  a  dying  man, 

Of  dying  men's  esteem  : 
Happy,  O  God,  if  thou  approve, 

Tlioush  all  beside  condemn." 


IN   THE    CLOSET-  61 

He  is  the  last  man  in  the  world  who  should  be  "  to  be 
had."  He  should  learn  to  resist,  with  the  firmness  of 
a  martyr,  all  encroachments  on  his  holy  solitude.  His 
hearers  will  soon  learn,  by  the  want  of  savour  in  his 
ministrations,  that  he  loves  to  be  more  abroad  than  at 
home,  and  is  fonder  of  the  parlor  than  of  the  closet. 
Whereas,  the  man  that  issues  from  frequent  and  long 
retirement,  will  ascend  the  pulpit  as  x\aron  entered  the 
Tabernacle  of  the  Congregation,  when  the  holy  oil  had 
been  poured  upon  his  head,  and  the  fragrance  filled  the 
place.  To  speak  of  the  Christian's  preparation  for  pub- 
lic worship,  may  be  deemed  legal  or  superstitious  by 
some ;  but  the  Scripture  speaks  of  it,  and  the  godly 
have  always  found  their  account  in  it.  Previous  retire- 
ment detaches  the  mind  from  earth ;  it  composes  the 
thoughts ;  it  tends  to  prevent  distractions  in  waiting  up- 
on God ;  and  aids  to  produce  that  seriousness  of  spirit, 
which  is  essential  to  our  edification  by  the  means  of 
gi'ace.  They  will  always  profit  most  by  the  sanctuary, 
who  are  much  in  the  closet. 

It  furnishes  also  a  good  evidence  of  our  state.  Do 
not  judge  of  yourselves  by  what  you  are  before  men 
— What  are  you  with  God?  Your  sincerity  is  chiefly 
evinced  by  your  regard  to  the  unseen  duties  of  religion. 
These  show  that  you  are  actuated  by  pious  principle, 
and  not  by  any  of  those  inferior  motives  which  produce 
appearances.  In  public  duties  you  are  open  to  the  ob- 
servation of  others.  Hypocrites  may  lift  their  hands 
and  eyes ;  and  affect  great  fervor  and  zeal.  Curiosity 
may  prompt  our  repairing  to  the  ordinances  of  the  Tem- 
ple ;  and  the  dispensation  even  of  divine  Truth,  in  ex- 
cellency of  speech  and  elegance  of  manner,  may  prove 
an  amusement ;  and  persons  may  flock  to  it  as  to  a  con- 


62  THE   CHRISTIAN, 

cert.  Thus  we  know  it  was  with  Ezelviel's  hearers. 
"  And,  lo,  thou  art  unto  them  as  a  very  lovely  song 
of  one  that  hath  a  pleasant  voice,  and  can  play  well  on 
an  instrument ;  for  they  hear  thy  words,  but  they  do 
them  not."  If  you  are  with  a  person  whom  you  dis- 
like, his  presence  is  tolerable  in  a  large  company,  where 
you  have  other  attractions — though  even  then  you 
would  rather  he  was  absent ;  but  should  they  with- 
draw, how  embarrassed  and  miserable  would  you  be 
with  him  alone!  Some  of  you  seem  attached  to  the 
House  of  God ;  but  we  often  wonder  how  you  would 
feel,  if,  upon  the  separation  of  the  assembly,  you  were 
"  detained  "  like  Doeg  "  befoTe  the  Lord.'''' 

The  freedom  we  enjoy  in  the  exercise,  is  no  incon- 
siderable recommendation  of  private  devotion.  Here 
we  come  even  to  his  seat :  we  reach  the  secret  place 
of  the  Blost  High.  Here  vv^e  are  free  from  the  re- 
straints we  feel  in  public.  Here  we  are  not  condemn- 
ed as  deceivers,  or  ridiculed  as  enthusiasts,  if  we  pros- 
trate ourselves  before  God,  or  pray  like  our  Saviour 
"  with  strong  ciyings  and  tears."  I  know  not  why  we 
sliould  be  ashamed  to  be  seen  weeping,  yet  so  it  fre- 
quently is — but  here  the  eye  can  pour  out  tears  unto 
God.  Here  we  may  sigh,  and  pause,  and  kneel  a  third 
time,  "saying  the  same  W'Ords."  Here  the  mind  is 
affected  Avith  those  minute  but  touching  recollections 
and  peculiarities  which  cannot  be  admitted  into  public 
worship.  Here  we  may  pray  for  others,  in  a  way  we 
could  not  do  before  them,  without  offence.  Woidd 
they  abide  to  hear  us  beseech  God  to  deliver — One 
of  them  from  the  love  of  money?  Another,  from  a 
fondness  for  extravagance  ?  A  third,  from  a  hateful 
and  odious  temper?    Here  you  can  lay  open,  with 


IN  THE  CLOSET.  63 

proper  self-abasement,  the  secret  workings  of  your  own 
pride,  or  envy,  or  carnality.  Here  you  may  pour  into 
the  bosom  of  God,  things  which  you  could  not  divulge 
to  your  dearest  friend  or  relation.  Every  heart  has  a 
bitterness  of  its  own  ;  and  this  is  frequently,  what  it  is 
least  at  liberty  to  communicate.  But  here  no  secret  is 
hid ;  here  no  complaint  is  suppressed.  Here,  "  in 
every  thing  by  prayer  and  supplication,  with  thanksgiv- 
ing, we  make  known  our  requests  unto  God ;  and,  as 
the  consequence  of  the  full  disclosure,  we  are  "careful 
for  nothing ; "  and  "  feel  a  peace  that  passeth  all  under- 
standing, keeping  our  heart  and  mind  through  Christ 
Jesus." 

But  ought  we  to  ovei-look  the  promise  which  the 
Saviour  has  here  given  us,  and  with  which  he  would 
engage  us  to  the  performance  of  this  duty  ?  It  would 
be  a  reflection  upon  his  wisdom  and  goodness.  "  En- 
ter into  thy  closet,  and  when  thou  hast  shut  thy  door, 
pray  to  thy  Father  which  is  in  secret,  and  thy  Father 
which  seeth  in  secret  shall  reivard  thee  openly P  Let  us 
observe  the  inducement. 

It  includes  the  Divine  Presence.  "Thy  Father 
which  is  in  secret."  He  is  everywhere ;  but  he  is,  it 
seems,  peculiarly  in  the  Closet.  Here  "he  is  waiting 
to  be  gracious,  and  exalted  to  have  mercy."  Here  he  is 
clothed  in  no  terror  to  make  you  afraid.  Here  he  is, 
not  as  a  Judge  on  his  tribunal  to  aiTaign  you  as  crimi- 
nals ;  nor  even  as  a  monarch  on  a  throne  of  state,  to 
receive  you  as  subjects ;  but  as  your  Father — eager  to 
em.brace  you  as  "  the  sons  and  daughters  of  the  Lord 
Almighty."  Do  children  dread  to  enter  a  room  where 
a  loved  and  honored  father  is  to  be  found  ?    Would 


64  THE  CHRISTIAN, 

not  this  be  a  sufficient  attraction  to  enter  it  ?  "  Wlien 
shall  I  come,"  says  David,  "  and  appear  before  God?" 

It  includes  his  inspection.  "And  thy  Father  which 
seeth  in  secret."  He  is  not  regardless  of  you ;  he  is 
not  ignorant  of  your  condition ;  he  knows  what  is  the 
mind  of  the  Sj^irit.  Your  desires  are  before  him,  and 
your  groaning  is  not  hid  from  him.  He  sees  you,  but 
not  witii  eyes  of  flesh.  He  is  no  respecter  of  persons. 
He  will  not  fail  to  notice  you,  however  poor  and  de- 
spised- He  views  you  with  approbation.  The  pray- 
er of  the  upright  is  his  delight.  "  Let  me  see  thy 
countenance,  let  me  hear  thy  voice ;  for  sweet  is  thy 
voice,  and  thy  countenance  is  comely." 

It  includes  recompense.  "He  shall  reward  thee  open- 
ly.^'' He  "  never  said  to  the  seed  of  Jacob,  seek  ye 
me  in  vain."  But  surely  it  is  enough  for  a  benefactor 
to  be  ready  to  attend  to  the  applications  of  the  distres- 
sed, without  promising  to  reivard  beggars  for  knocking 
at  his  door  ;  and  to  bestow  on  them,  honor  that  shall 
distinguish  them  in  public  I  as  if,  instead  of  being  urged 
by  their  necessities,  they  had  been  performing  some 
very  meritorious  action !  The  advantage  of  prayer  is 
all  our  own :  there  can  be  nothing  like  desert  in  it. 
And  yet  to  stimulate  us  to  attend  to  a  course  founded 
entirely  in  a  regard  to  our  welfare,  the  Lord  of  all 
maizes  himself  a  debtor  to  his  suppliants;  and  engages 
to  confer  upon  them  not  only  a  real,  but  a  public  and 
acknowledged  recompense.  Even  here  he  puts  a  dif- 
ference between  his  people  and  others.  Even  noiv  he 
induces  observers  to  say,  "  Verily  there  is  a  reward  for 
the  righteous;"  "This  is  the  seed  which  the  Lord 
hath  blessed.  He  can  make  even  a  Balaam  exclaim, 
"  How  goodly  are  thy  tents,  O  Jacob ;  and  thy  taber- 


IN  THE  CLOSET.  65 

nacles,  O  Israel !  Let  me  die  the  death  of  the  righteous, 
and  let  my  last  end  be  like  his."  But  if  at  present  any 
dispensations  humble  them,  any  clouds  obscure  them  ; 
they  will  be  exalted  in  due  time ;  they  will  soon  shine 
forth  as  the  sun  in  the  kingdom  of  their  Father. 
"  Judge  nothing  before  the  time,  until  the  Lord  come, 
who  will  bring  to  light  the  hidden  things  of  darkness, 
and  make  manifest  the  counsels  of  the  heart,  and  then 
shall  eveiy  man  have  praise  of  God." 

And  now,  my  dear  hearers,  upon  the  ground  of  this 
important  subject,  let  me  address  you  with  all  fidelity 
and  seriousness.  For  it  is  not  a  light  thing — it  is  your 
life.  I  remember  the  observation  of  an  old  divine,  and 
it  is  not  too  strongly  expressed :  "  It  is  impossible  for 
a  man  to  he  godly,  who  neglects  secret  devotion,  and 
next  to  impossible  that  he  should  ever  become  so."  To 
which  he  adds,  "You  may  as  well  talk  of  a  wise  fool, 
a  wicked  saint,  a  sober  drunkard,  or  an  honest  thief,  as 
of  a  prayerless  Christian ! "  If  this  witness  be  true, 
what  are  we  to  think,  even  of  many  who  make  some 
pretensions  to  religion !  Their  lives  are  full  of  action, 
and  void  of  thought.  They  visit  the  temple,  and  are 
ever  hearing  sermons ;  but  they  are  shy  of  the  Closet. 
Some  of  them,  in  this  day  of  pious  and  benevolent  in- 
stitutions and  exertions,  make  a  figure  in  public ;  and 
their  zeal  flames  at  a  distance ;  but  it  diminishes  as  it 
approaches  nearer  home,  and  it  goes  out  in  a  dreadful 
darkness  and  coldness  between  God  and  their  own 
souls. 

In  others,  a  little  of  this  practice  of  retirement  re- 
mains, fingering  as  the  eflTect  of  custom  or  conviction 
only.  But  though  they  do  not  constantly,  they  yet 
frequently  neglect  private  reading,  meditation,  and 
6 


66  THE  CHRISTIAN, 

prayer.  Business,  company,  the  most  trifling  preten- 
sions, keep  them  from  the  duty ;  and  they  must  be 
aware,  if  they  would  deal  honestly  with  themselves, 
that  whatever  they  do  in  this  way,  is  their  task,  and  not 
their  pleasure.  And  need  they  be  told  to  what  char- 
acter Job  alludes,  when  he  asks,  "Will  he  delight 
himself  in  the  Almighty,  will  he  always  call  upon 
God  ?  " 

But  some  have  ivholly  incuiTed  the  reproach ;  "  Thou 
hast  not  called  upon  me,  O  Jacob;  thou  hast  been 
weary  of  me,  O  Israel."  Yes — for  it  was  not  thus 
with  you  once ;  you  have  left  off  to  be  wise,  and  to  do 
good.  "  Apostasy,"  says  Henry,  "  begins  at  the  closet- 
door."  There  your  irreligion  commenced  :  and  ever 
since  this  revolt  from  God,  you  have  been  departing 
more  and  more  from  Him.  O !  what  a  day  was  that, 
when  you  first  left  your  apartment  without  prayer! 
Perhaps  you  have  forgotten  it.  But  no!  How  can 
you  forget  your  hesitation — your  strugglings  with  con- 
science— the  shame  and  uneasiness  you  endured,  so 
that  you  longed  and  endeavored  as  soon  as  possible 
to  lose  the  feeling. — And  you  succeeded.  You  felt 
less  the  day  following.  At  length  you  obtained  a 
victory  over  every  moral  embarrassment.  And  now 
you  lie  down  and  rise  up  like  the  beasts  that  perish, 
and  feel  nothing. 

But  allow  me  to  ask.  Is  not  this  neglect  of  religious 
retirement,  a  proof  that  the  love  of  God  is  not  in  you? 
You  treat  men  with  attention ;  but  He  is  not  in  all 
your  thoughts.  You  salute  your  fellow  creatures 
according  to  their  rank  and  quality;  but  you  never 
give  Him  the  glory  that  is  due  unto  his  holy  name. 
You  visit  your   friends  and  acquaintances,  but  you 


IN  THE  CLOSET.  67 

never  call  upon  God,  though  he  is  not  far  from  any- 
one of  you.  And  have  you  nothmgto  do  with  Him^ 
Is  he  not  your  Creator  ?  Your  Preserver  ?  Your  Gov- 
ernor ?  Your  Judge  ?  Have  you  nothing  to  hope  from 
Him  ?  Nothing  to  fear  ?  In  his  hand  your  breath  i?, 
and  his  are  all  your  ways.  Men  deny  the  depravity 
of  human  nature:  but  we  want  no  other  proof  of  the 
mortifying  truth,  than  this  alienation  of  your  mind 
from  God.  Can  this  be  an  innocent  state  ?  Could 
this  be  the  condition  of  man,  when  God  made  him 
upright?  No!  We  do  not  go,  we  need  not  go  to 
the  refuse  of  society  in  prisons,  and  galleys.  Setting 
aside  all  immorality  and  profligacy;  when  we  see 
creatures  shunning  their  Creator,  and  beneficiaries 
hating  to  retain  their  Benefactor  in  their  knowledge ; 
when  we  see  men,  instead  of  loving  God  with  all  their 
heart,  banishing  him  from  his  own  temple,  and  forbid- 
ding him  the  bosom  that  was  made  for  himself— we 
know  they  must  be  fallen,  and  perverted,  and  guilty 
creatures;  and  without  pardon  and  renovation  can 
never  enter  into  the  kingdom  of  God.  And  this  is 
your  character ;  your  danger.  You  are  hving  without 
God.  You  are  enemies  to  him.  In  vain  you  reckon 
upon  your  virtue  and  safety,  because  you  may  be  free 
from  the  iniquities  which  disgrace  others.  Sins  of 
omissions  expose  to  condemnation,  as  well  as  positive 
transgressions.  They  are  violations  of  the  same  au- 
thority. He  that  forbids,  also  enjoins.  And  you  show 
your  contempt  of  God,  by  neglect,  as  well  as  by  in- 
sult. If  two  persons  living  together  in  the  same 
house,  were  never  to  speak  to  each  other,  it  would  be 
deemed  by  all,  as  much  a  proof  of  dislike,  as  their  fight- 
ing.   Be  not  therefore  deceived.    You  are  wronging 


68  THE  CHRISTIAN, 

your  own  souls.  All  they  that  are  far  from  God  shall 
perish.  "  The  wicked  shall  be  turned  into  hell,  with 
all  the  nations  that  forget  God." 

Is  not,  therefore,  another  cause  of  your  neglect  of 
the  Closet,  a  guilty  conscience  ?  You  are  afraid  to 
enter  into  solitude.  You  know  that  however  cheerful 
you  appear,  you  are  far  from  being  happy  in  reality. 
You  have  your  occasional  forebodings  ;  and  it  is  safer 
not  to  look  into  your  condition  lest  they  should  be 
confirmed.  You  suiTound  yourselves  with  company, 
lest,  being  alone,  truth  should  invade  your  delusion, 
or  you  should  be  haunted  by  the  ghosts  of  your  own 
thoughts.  The  value  of  your  amusements  does  not 
consist  in  the  pleasure  they  yield,  but  in  their  power 
to  divert  you  from  reflection.  And  this  power  they 
must  soon  lose.  And  its  effect  at  present  is  limited. 
It  is  no  easy  thing  to  keep  out  light,  where  there  are 
so  many  apertures  to  blind  up  ;  or  to  sleep  on,  where 
stillness  is  impossible.  What  a  life  of  constraint  and 
uneasiness  are  you  leading !  "  There  is  no  peace, 
saith  my  God,  unto  the  wicked." 

Another  prevention  is  to  be  found  in  creature 
attraction  and  worldly  cares.  You  "mind  earthly 
things."  Your  farm  and  your  merchandise ;  your 
rising  early,  and  sitting  up  late,  and  compassing  sea 
and  land,  to  carry  some  temporal  interest — these 
furnish  you  with  excuses ;  these  yield  you  substitutes ; 
these  keep  you  from  seeking  those  things  that  are 
above.  We  wish  not  to  render  you  indifferent  to 
your  stations  in  life,  or  to  induce  you  to  undervalue 
the  good  things  which  he  gives  you  to  enjoy.  But 
while  you  are  "not  slothful  in  business,  be  fervent 
in  spirit,  serving  the  Lord."     "  Labor  not "  only,  or 


IN  THE  FAMILY.  69 

principally,  "  for  the  meat  that  perisheth,  but  for  that 
meat  which  endureth  unto  everlasting  hfe."  "  Seek 
ye  fii'st  the  kingdom  of  God  and  his  righteousness, 
and  all  these  things  shall  be  added  unto  you."  And 
if  3^ou  obtain  them  not  in  this  subordination,  you  will 
find  them  to  be  nothing  but  vanity  and  vexation  of 
spirit.  Your  table  will  become  a  snare.  Your  pros- 
perity will  destroy  you. 

We  have  thus  again  called  you  to  enter  your  Closet. 
And  as  to  many  of  you,  it  is  probable  the  application 
will  be  again  refused.  But  another  call  will  soon  be 
addressed  to  you.  It  will  be  to  die.  That  call  you 
cannot  refuse.  You  live  in  a  crowd  —  but  you 
must  die  alone.  You  now  hate  silence — but  you 
are  hastening  to  "  the  house  appointed  for  all  Hving ; " 
and 

"  Darkness,  death,  and  long  despair. 
Reign  in  eternal  silence  there." 


LECTURE  III. 
THE  CHRISTIAN,  IN  THE  FAMILY. 

*'  Then  David  returned  to  bless  his  household." — 2  Sam.  vi.  20. 

The  human  frame  is  "  a  body  fitly  joined  together, 
and  compacted  by  that  which  every  joint  supplieth, 
according  to  the  effectual  working  of  every  part." 
There  is  nothing  in  it  irregular ;  nothing  defective ; 
nothing  superfluous.      The  eye  cannot  say  to  the  ear, 


70  THE  CHRISTIAN, 

I  have  no  need  of  thee :  nor  the  hand  to  the  foot,  I 
have  no  need  of  thee.  The  memhei"s  are  all  con- 
nected with,  all  dependant  upon,  all  subservient  to 
each  other ;  and  were  you  to  separate  them,  the  body, 
which  is  composed  of  the  whole,  would  be  at  once 
disfigured  and  destroyed. 

It  is  the  same  with  the  system  of  Christianity,  as 
presented  in  the  Scriptures  of  truth.  By  separation, 
it  loses  both  its  beauty  and  its  energy ;  its  beauty — for 
this  consists  in  the  fine  adjustment  of  the  parts ;  its 
energy — for  this  results  from  the  4iarmonious  operation 
of  the  whole.  What  God  therefore  has  joined  to- 
gether, whether  it  be  doctrine  and  duty;  or  command 
and  promise ;  or  i)rivilege  and  service ;  or  hope  and 
fear — let  not  man  put  asunder. 

The  zeal  of  some  professors  is  not  always  according 
to  knowledge,  or  such  as  to  evince  a  "  heart  right  with 
God."  It  is  not  full  of  "  good  fruits,  without  partiality 
and  without  hypocrisy."  For  these  are  nearly  allied. 
Partiality  is  always  a  proof  of  hypocrisy ;  for  if  you 
are  upright  before  God,  and  sincerely  desirous  of  plea- 
sing him,  you  will  come  to  him,  not  to  dictate,  but  to 
submit ;  not  to  choose,  but  to  say,  "  Lord,  what  wilt 
tliou  have  me  to  do  ?  "  "  Then  shall  I  not  be  asham- 
ed, when  I  have  respect  unto  all  thy  commandments." 

A  Christian  is  not  a  perfect  character ;  but  he  is  a 
character.  He  is  always'  the  same ;  everywhere  the 
same.  The  same  in  prosperity  and  adversity;  the 
same  in  public  and  in  private ;  the  same  in  the  dwel- 
ling-place, as  in  the  temple ;  the  saitie  in  the  family,  as 
in  the  Church.  If  there  be  any  difference,  his  imme- 
diate connexions  will  have  the  advantage ;  and  looking 
towards  those  who  have  the  best  opportunities  of 


IN  THE  FAMILY.  71 

knowing  and  observing  his  religion,  he  will  be  able  to 
say,  "  Our  rejoicing  is  this,  the  testimony  of  our  con- 
science; that  in  simplicity  and  godly  sincerity,  not 
with  fleshly  wisdom,  but  by  the  grace  of  God,  we  have 
our  conversation  in  the  world,  and  more  abundantly 
to  you-ward."  When  Whitfield  was  asked,  whether 
a  certain  person  was  a  good  man,  he  replied,  "  I  know- 
not — I  never  lived  with  him."  And  Philip  Henry  re- 
marks, that  "  Eveiy  man,  in  religion,  is  really,  what  he 
is  relatively." 

We  have  to  exhibit  the  Christian  this  morning 
In  the  Family. 

Here  it  is  supposed  that  he  has  a  family.  He  is  not 
a  poor,  illiberal,  solitary  individual :  preferring  vice,  or 
mopishness,  or  an  escape  from  expense,  care,  and 
trouble,  to  a  state  which  was  designed  to  complete 
the  hapj)iness  of  Adam  in  ])aradiso  ;  and  which  Ins{)i- 
ration  has  pronounced  to  be  "honorable  in  all."  Ho 
believes  in  the  wisdom  and  veracity  of  God,  who  has 
said,  "  It  is  not  good  for  man  to  be  alone ;"  and  instead 
of  reflecting  upon  his  parents,  and  undervaluing  and 
injuring  the  most  amiable  part  of  society,  where  too 
they  are  not  even  allowed  to  complain ;  he  forma 
no  leading  permanent  plan  of  life,  in  which  mar- 
riage is  not  considered  as  the  foundation.  And  having 
entered  the  condition,  he  will  be  anxious  to  fullil 
its  duties.  lie  will  love  his  wife,  even  as  himself. 
He  will  train  up  his  children  "in  the  nurture  and 
admonition  of  the  Lord."  He  will  behave  towards 
his  servants,  as  one  who  knows  that  he  has  "a 
Master  in  heaven,"  and  that  there  is  no  respect  of 
persons  with  God.     lie  will  say,  with  David,  "  I  will 


72  THE  CHRISTIAN, 

behave  myself  wisely  in  a  perfect  way.  Oh  !  wlien 
wilt  thou  come  unto  me?  I  will  walk  within  my 
house  with  a  perfect  heart.  I  will  set  no  wicked 
thing  before  mine  eyes.  I  hate  the  work  of  them 
that  turn  aside ;  it  shall  not  come  nigh  me !  " 

"  Then  David  returned  to  bless  his  household." 
Then — for  the  period  and  the  occasion  are  previously 
marked.  The  day  had  been  a  very  pleasing  one  to 
David  ;  but  it  had  proved  a  veiy  active  and  busy  one 
too.  For  many  hours  he  had  been  engaged  in  bring- 
ing up  the  Ark  of  God  from  the  house  of  Obed-Edom 
into  the  city  of  Jerusalem.  He  had  not  only  attend- 
ed, to  witness  all  the  indications  of  piety  and  joy ; 
but  had  contributed  himself,  in  the  sacred  perform- 
ances. And  when  the  symbol  of  the  Divine  pres- 
ence was  set  in  the  Tabernacle  prepared  to  receive 
it ;  he  offered  bumt-offerings  and  peace-off'erings 
before  the  Lord ;  and  dismissed  the  multitude  with 
presents,  after  blessing  them  in  the  name  of  the  Lord. 
But  the  Monarch  does  not  make  him  forget  the 
Master ;  nor  does  public  service  hinder  domestic. 
"Then  David  returned  to  bless  his  household." — Let 
us  pass  from  this  instance  of  excellency,  to  consider 


L     The  WAY  IN  WHICH  the  head  of  a  family  may 

BLESS  HIS  HOUSEHOLD, 

IL    To  SHOW  THE  REASONS  WHICH  SHOULD  ENGAGE 
HIM  TO  ATTEMPT  IT. 

HI.      To    ANSWER  SOME  OBJECTIONS  TO    THE    DUTY. 

And, 

IV.      To    CONCLUDE     WITH     SOME    ANIMADVERSIONS 
AND  ADMONITIONS  RESPECTING  IT. 


IN   THE  FAMILY.  73 

I.  If  it  be  asked,  how  the  head  of  a  family  may 
BLESS  HIS  HOUSEHOLD  ?  we  woLild  aiiswei',  by  Exam- 
ple— by  Government — by  Discipline — by  Instruction — 
by  Attendance  on  the  Means  of  Grace — ^by  the  Per- 
formance of  domestic  devotioru 

Some  of  these  particulars,  we  are  aware,  in  a 
degree  imply  and  include  each  other;  yet  they  are 
distinct  enough  for  the  utility  of  separate  remai-k. 
Thus  we  distinguish  countries  and  provinces ;  though 
in  some  places  they  approximate :  and  where  they 
unite,  the  air,  and  the  soil,  and  the  produce  will  dis- 
play resemblance  and  even  sameness. 

First,  He  may  "  bless  his  household  "  by  Example. 
1  begin  with  this,  because  nothing  can  supply  the 
want  of  personal  religion.  He  who  despises  his  own 
soul,  will  feel  little  disposition  to  attend  to  the  souls  of 
others.  Destitute  of  principle,  he  will  be  determined 
only  by  circumstances ;  and  his  exertions,  if  he  makes 
any,  will  be  partial  and  rare.  Having  nothing  to 
animate  him  from  experience,  his  endeavors  will  be 
dull  and  cold.  Where  all  is  merely  formal  and 
official,  a  man  will  not  go  far  even  in  the  7ise  of 
means ;  but  what  probability  is  there  of  his  success, 
when  he  does  use  them  ?  Who  loves  to  take  his  meat 
from  a  leperous  hand  ?  A  drunkard  will  make  a 
poor  preacher  of  sobriety  to  servants.  A  proud  and 
passionate  father  is  a  wretched  recommender  of  hu- 
mility and  meekness  to  his  children.  What  those 
who  are  under  his  care,  see,  will  more  than  coun- 
teract what  they  hear;  and  all  his  efforts  will  be 
rejected  with  the  question,  "  Thou  that  teachest 
another,  teachest  thou  not  thyself?  Thou  that 
preachest  a  man  should  not  steal,  dost  thou  steal? 
7 


74  THE  CHRISTIAN, 

Thou  that  say  est  a  man  should  not  commit  adul- 
tery, dost  thou  commit  adultery  ? "  To  what  is  it 
owing,  that  the  ofFsprhig  of  many  professors  ai'e  worse 
than  those  of  other  men  ?  Inconsistency.  Inconsis- 
tency is  more  injurious  than  neglect.  The  one  may 
be  resolved  into  a  forgetfulness  of  principle ;  the  other 
shows  a  contempt  of  it.  You  little  imagine  how  early 
and  how  effectively  children  remark  things.  They 
notice  them  when  they  seem  incapable  of  any  distinct 
observation ;  and  while  you  would  suppose  no  impres- 
sion could  be  left  on  such  soft  materials,  a  fixed  turn 
is  given  to  many  a  part  of  the  future  character.  You 
must  therefore  reverence  them,  and  be  circumspect 
even  in  your  most  free  and  relaxing  moments.  You 
must  do,  as  well  as  teach ;  and  while  you  are  humble 
before  God,  you  must  be  able  to  say  to  them,  "  Be  ye 
followers  of  me,  even  as  I  also  am  of  Christ." 

It  is  commonly  observed,  that  example  does  more 
than  precept.  But  the  yoimg  are  peculiarly  alive  to 
example ;  and  when  example  has  the  advantage  of 
nearness  and  constant  exhibition,  and  unites  both 
authority  and  endearment,  it  must  prove  the  most 
powerful  and  insensible  transformer ;  and  requires  in- 
those  who  furnish  it,  and  who  will  necessarily  be 
imitated,  that  they  "abstain  from  all  appearance  of 
evil."  We  only  add  here,  that  they  who  constitute 
your  moral  charge,  are  not  so  much  affected  and 
swayed  by  any  direct  and  positive  urgings,  as  by  the 
presence,  and  exemplification,  and  sight  of  "  what- 
soever things  are  lovely  and  of  good  report."  The 
force  of  the  hothouse  is  not  to  be  compared  to  the 
genial  influence  of  the  spring,  by  which,  without 
violence,  and  without  noise,  eveiy  thing  is  drawn  into 
bud  and  bloom. 


IN  THE  FAMILY.  75 

Secondly.)  He  may  "  bless  his  household  "  by  Gov- 
ernment. Order  is  Heaven's  first  law.  God  himself  is 
the  example  of  it ;  and  by  nothing  does  he  bless  his 
creatures  more,  than  by  the  steadiness  of  the  order  of 
Nature,  and  the  regularity  of  the  seasons.  What  un- 
certainty is  there  in  the  ebbing  and  flowing  of  the 
tides  ?  What  deviations  in  the  changes  of  the  moon  ? 
The  Sun  knoweth  his  going  down,  and  his  rising  up. 
Even  the  Comet  is  not  eccentric:  m  traversing  the 
boundlessness  of  space,  he  performs  his  revolutions  of 
fifty  or  a  hundred  years,  to  a  moment.  And  in  all  the 
works  of  God,  what  seems  disorder,  is  only  aiTange- 
ment  beyond  our  comprehension :  for  "  in  wisdom  he 
has  made  them  all." 

Hear  the  Apostle.  "  Let  eveiy  thing  be  done  de- 
cently, and  in  order."  The  welfare  of  your  household 
requires  that  you  should  observe  times.  Every  thing 
should  have  its  season — your  businesses,  your  meals, 
your  devotional  exercises,  your  rising,  and  your  rest. 
The  periods  for  these  will  vary  with  the  condition  of 
families  ;  but  labor  to  be  as  punctual  as  circumstances 
will  allow.  It  is  of  importance  to  peace,  and  temper, 
and  diligence,  and  economy.  Confusion  is  friendly 
to  every  evil  work.  Disorder  also  multiplies  disorder. 
For  no  one  thinks  of  being  exact  with  those,  who  set 
at  nought  all  punctuality. 

The  same  principle  requires  that  you  should  keep 
every  thing  in  its  place.  Subordination  is  the  essence 
of  all  order  and  rule.  Never  suffer  the  distinctions  of 
life  to  be  broken  down.  All  violations  of  this  kind 
injure  those  who  are  below  the  gradation,  as  well  as 
those  above  it.  The  relinquishment  of  authority  may 
be  as  wrong  as  its  excesses.    He  that  is  responsible  for 


76  THE  CHRISTIAN, 

the  duties  of  any  relation,  should  claim  its  prerogatives 
and  powers — how  else  is  he  to  discharge  them  ?  Be 
kind  and  affable  to  senants ;  but  let  nothing  divest 
you  of  the  mistress.  Be  the  tenderest  of  fathers;  but 
be  the  father — and  no  sensible  woman  will,  I  am  sure, 
be  offended  if  I  add — Be  the  most  devoted  of  hus- 
bands, but  be  the  husband. 

Thirdly,  By  Discipline.  This  regards  the  treatment 
of  offences :  "  For  it  must  needs  be  that  offences  \vill 
come : "  and  what  is  to  be  done  with  them  ?  Here 
are  two  extremes  to  be  avoided.  The  one  is  severity. 
You  are  not  to  magnify  trifles  into  serious  e\-ils ;  and 
instead  of  a  cheerful  countenance,  to  w^ar  a  gloom  ; 
and  instead  of  commending,  to  be  always  finding  fault; 
and  instead  of  enlivening  everj'  thing  around  you  like 
the  weather  in  spring,  to  be  a  continual  dropping  in  a 
rainy,  ^^^nter-day.  Instead  of  making  home  repulsive, 
let  it  possess  every  attraction,  and  aboimd  with  every 
indulgence  and  allowance  the  exclusions  of  Scripture 
do  not  forbid.  Instead  of  making  a  child  tremble  and 
i-etreat,  gain  his  confidence  and  love,  and  let  him  rim 
into  yom-  amis.  "  Fathers,"  says  the  Apostle,  (for  this 
fault  hes  mostly  with  our  sex,)  "  Fathers,  provoke  not 
your  children  to  wrath,  lest  they  be  discouraged." 
The  other  is  indulgence — a  foolish  fondness,  or  conni- 
vance at  thmgs  actually  wrong,  or  pregnant  with  e^^l. 
This  often  shows  itself  with  regard  to  favorites. 
And  here,  ye  mothei-s,  let  not  your  good  be  evil  spoken 
of.  Do  not  smother  your  darlings  to  death  with  kis- 
ses ;  and  let  not  your  tender  bosom  be  an  as}ium  for 
delinquents  appealing  from  the  deserved  censures  of 
the  father.  The  success  of  such  appeals,  with  kind 
but  weak  minds,  is  very  mischievous ;  it  makes  pre- 


IN  THE  FAMILY.  77 

ferenccs  where  there  should  be  an  evenness  of  regard, 
and  tends  to  check  and  discourage  wholesome  re- 
proof; and  "he  that  sparetli  the  rod  hatetli  his  son, 
but  he  that  loveth  him  chasteneth  him  betimes." 
"  Chasten  thy  son  while  there  is  hope,  and  let  not  thy 
soul  spare  for  his  crying."  Here  Eli  failed  :  "his  sons 
made  themselves  vile,  and  he  restrained  them  not." 
Here  also  David  erred  ;  he  had  not  displeased  Adoni- 
jah,  at  any  time  in  saying,  "Why  hast  thou  done 
so  ? "  When  the  head  of  a  family  cannot  prevent 
the  introduction  of  improper  books ;  the  visits  of  infi- 
del or  jirofane  companions;  the  indulgence  of  ensnar- 
ing usages,  and  indecent  discourse ;  the  putting  forth 
of  pretensions  above  his  rank  ;  the  incurring  of  expen- 
ses beyond  his  income  ; — does  he  bear  rule  in  his  own 
house?  Is  it  thus  that  he  \mXs  away  evil  from  his  tab- 
emacle  ?     Is  it  thus  that  he  blesses  his  household  ? 

For  what  is  Abraham  commended?  "I  know  him, 
that  he  will  command  his  children  and  his  household 
after  him,  and  they  shall  keep  the  ways  of  the  Lord  to 
do  justice  and  judgment."  Not  that  he  was  the  ty- 
rant; and  terrified  liis  family  with  the  blackness  of  his 
frown,  or  the  roughness  of  his  voice.  We  no  more 
admire  a  despot  in  the  house,  than  in  the  state :  but 
he  was'decidcd  and  firm;  not  only  telling  his  servants 
and  children  what  they  were  to  avoid  or  what  they 
were  to  perform  ;  but  requiring  and  enforcing  obedi- 
ence by  the  authority  of  his  station.  But  proper  au- 
thority requires  dignity,  as  well  as  power.  What  can 
he  do,  whose  levities,  and  follies,  and  ignorance,  and 
weakness,  deprive  him  of  all  awe,  and  all  influence, 
and  all  im[)ression  ?  Are  we  to  smile  or  sigh  at  the 
thought  of  some  children  being  in  subjection  to  their 


78  THE  CHRISTIAN, 

parents  ;  and  of  some  wives  being  called  upon  to  rev- 
erence their  husbands?  Is  there  no  lavv^  to  protect 
females  and  children  ?  As  to  children,  the  case  with 
them  is  not  voluntary ;  they  deserve  pity.  But  no 
sympathy  is  due  to  females  who  throw  themselves 
into  the  empire  of  folly  and  weakness ;  and  wilhngly 
choose  a  condition,  whose  duties  it  is  sinful  for  them 
to  neglect,  and  impossible  for  them  to  perform. 

Fourthly,  By  Instruction.  "  For  the  soul  to  be 
without  knowledge,  it  is  not  good."  And  this  holds 
supremely  true  of  religious  knowledge.  Hear  the 
address  of  Moses:  "  These  words,  which  I  command 
thee  this  day,  shall  be  in  thine  heart:  and  thou  shalt 
teach  them  diligendy  unto  thy  children,  and  shalt  talk 
of  them  when  thou  sittest  in  thine  house,  and  when 
thou  walkest  by  the  way,  and  when  thou  liest  down, 
and  when  thou  risest  up.  And  thou  shalt  bind  them 
for  a  sign  upon  thine  hand,  and  they  shall  be  as  front- 
lets between  thine  eyes.  And  thou  shalt  write  them 
upon  the  posts  of  thy  house,  and  on  thy  gates."  Here 
observe  not  only  the  duty,  but  the  manner  in  which  he 
has  enjoined  the  performance  of  it.  He  would  make 
it  a  constant,  a  familiar,  an  easy,  a  pleasing  exercise — 
a  recreation  rather  than  a  task.  In  another  place  he 
says,  "  When  thy  son  asketh  thee  in  time  to  come, 
saying,  What  mean  the  testimonies  and  the  statutes 
and  tlie  judgments  which  the  Lord  our  God  hath 
commanded  you  ?  Then  thou  shalt  say  unto  thy 
son.  We  were  Pharaoh's  bond-men  in  Egypt ;  and 
the  Lord  brought  us  out  of  Egypt  with  a  mighty 
hand.  And  the  Lord  showed  signs  and  wonders, 
great  and  sore,  upon  Egypt,  upon  Pharaoh,  and  Upon 
all  liis  household,  before  our  eyes:    and  he  brought 


IN  THE  FAMILY.  79 

us  out  from  thence,  that  he  might  bring  us  in,  to 
give  us  the  land  which  he  sware  unto  our  fathers. 
And  the  Lord  commanded  us  to  do  all  these  statutes, 
to  fear  the  Lord  our  God  for  our  good  always,  that 
he  might  preserve  us  alive,  as  it  is  at  this  day.  And 
it  shall  be  our  righteousness,  if  we  observe  to  do  all 
these  commandments  before  the  Lord  our  God  as  he 
hath  commanded  us."  Nothing  can  be  more  natural 
than  this  recommendation.  The  curiosity  of  children 
is  gi-eat,  and  will  commonly,  if  judiciously  treated, 
furnish  you  with  sufficient  opportunities  to  inform 
tliem.  Their  questions  will  show  you  the  bias  of 
their  disposition,  the  state  of  their  minds,  and  the 
nature  and  degree  of  the  information  it  is  proper  to 
administer ;  and  in  various  cases,  it  is  less  necessary 
to  go  before  them,  than  to  follow.  Events  too  are 
always  turning  up ;  and  these  will  afford  a  wise  parent 
a  thousand  hints  of  natural  and  seasonable  improve- 
ment. Yet  there  are  those  who  though  they  levy  a 
tax  upon  every  thing  their  avarice,  sagacity,  and  zeal 
can  find,  to  promote  the  temporal  interests  of  their 
offspring,  never  seize,  and  turn  to  a  religious  account, 
any  of  those  occurrences  of  the  day,  and  of  the  neigh- 
borhood, whether  pleasing  or  awful,  that  might  so 
easily  be  made  to  speak  not  only  to  the  understanding, 
but  to  the  imagination  and  the  heart. 

Fifthly,  By  securing  their  attendance  on  the  Means 
of  Grace.  Sei-v^ants  should  be  allowed  opportunities 
of  public  worship  and  instruction,  as  often  as  circum- 
stances will  permit ;  and  we  admire  the  plan  of  our 
forefathers,  who  disengaged  their  domestics  as  much 
as  possible  on  the  Sabbath  from  the  preparations  of 
the  table,  that  they  might  be  at  liberty  to  go  themselves, 


80  THE   CHRISTIAN, 

and  get  food  for  their  souls.  Children  also  should  be 
led  to  the  house  of  God — though  there  is  a  proper 
lime  for  their  "  showing  vuito  Israel."  In  determin- 
ing this,  it  is  not  easy  to  draw  the  line.  If  they  are 
taken  too  early,  besides  hindering  the  attention  of 
those  who  have  the  charge  of  them,  there  is  danger 
that  holy  exercises  will  become  irksome  by  frequent 
and  long  detentions,  before  they  can  feel  any  interest 
in  them.  Yet  an  early  attendance  is  valuable,  as  it 
tends  to  render  the  habit  natural:  and  impressions 
may  be  occasionally  made,  even  upon  infant  minds, 
sufficient  to  lead  them  to  inquire,  and  to  aid  you 
much  in  your  endeavors  to  instruct  them  at  home. 

Lastly^  By  Domestic  Devotion.  This  service  ought 
to  be  performed  eveiy  morning  and  evening.  It  in- 
cludes prayer.  Prayer  is  not  only  to  be  made ybr  your 
family — though  this  is  a  duty,  and  a  privilege,  and 
enables  you  to  obtain  for  your  household  a  thousand 
blessings ;  but  also  imth  them.  It  takes  in  also  read- 
ing the  Scriptures.  Mr.  Henry  goes  further:  "They," 
says  he,  "who  daily  pray  in  their  houses  do  well ;  they 
that  not  only  pray,  but  read  the  Scriptures,  do  better ; 
but  they  do  best  of  all,  who  not  only  pray,  and  read 
the  Scriptures,  but — sing  the  praises  of  God."  This 
exercise  is  veiy  enlivening,  and  tends  to  throw  off  the 
formality  which  adheres  perhaps  more  to  domestic 
worship  than  either  to  public  or  private  devotion,  as  it 
allows  of  less  variety.  If  singing  be  not  practicable,  a 
psalm  or  hymn  may  be  read.  It  will  often  produce  a 
good  effect,  by  impressing  the  minds  of  servants  and 
children.  The  whole  of  the  service  will  help  you  in 
perfonning  what  we  have  previously  recommended, 
the  duty  of  teaching  and  admonishing  your  families. 


IN   THE   FAMILY.  81 

The  psalm  or  hymn  will  furnish  them  with  sentiments 
and  sentences.  The  reading  of  the  word  A\dll  store 
their  minds  with  facts  and  doctrine.  While  the  pray- 
er itself  will  be  no  inconsiderable  instructer.  The 
very  engagement  will  remind  them  of  the  presence 
and  agency  of  God.  Your  addressing  him  for  pardon, 
will  convince  them  of  guilt ;  your  interceding  for  your 
countiy,  will  teach  them  patriotism  ;  for  your  enemies, 
forgiveness  of  injuries  ;  for  all  mankind,  universal  be- 
nevolence. Thus  a  man  may  bless  his  household, — 
Let  us  consider, 

II.     The  reasons  which  should  engage  him  to 

ATTEMPT  IT. 

For  this  purpose,  let  us  view  Domestic  Religion. 

First,  In  reference  to  God.  To  him  it  has — a  rela- 
tion of  responsibility.  We  are  required  to  glorify  God 
in  every  condition  we  occupy  ;  in  eveiy  capacity  we 
possess.  A  poor  man  is  required  to  serve  him ;  but 
if  he  becomes  rich,  his  duty  is  varied  and  enlarged ; 
and  from  the  hour  of  his  acquiring  wealth,  he  will  be 
judged  by  the  laws  of  affluence.  A  single  man  is  re- 
quired to  serve  God  as  an  individual  only ;  but  if  he 
enters  into  connected  life,  he  must  sei-ve  God  as  the 
head  of  a  family,  and  will  be  judged  by  the  duties 
arising  from  his  household-relation.  God  has  given 
him  a  talent,  and  he  is  to  make  use  of  that  talent.  He 
has  committed  to  him  a  trust,  and  he  is  to  be  faith- 
ful to  that  trust.  He  has  made  him  a  steward,  and 
he  is  to  give  account  of  his  stewardship.  *'  1  as- 
signed you,"  will  God  say,  "  the  empire  of  a  family. 
To  qualify  you  for  the  office,  I  furnished  you  with 
authority,  and  influence,  and  resources.    How  have 


82  THE   CHRISTIAN, 

you  employed  them  ?  Where  are  the  sei-vaiits  and 
children  you  were  to  have  trained  up  for  me  ?  " 

— ^A  relation  of  gratitude.  How  much  dost  thou 
owe  to  his  kindness  and  care !  Who  crowned  the 
wish  of  thy  heart,  in  gi-anting  thee  the  object  of  thy 
dearest  choice  ?  Behold  thy  wife,  like  a  fruitful  vine 
by  the  sides  of  thy  house ;  and  thy  children,  like 
"  olive  plants  round  about  thy  table."  Who  has  sup- 
plied not  only  all  thy  personal,  but  all  thy  relative 
wants  ?  Whose  secret  has  been  upon  thy  tabernacle  ? 
Whose  providence  has  blessed  the  labor  of  thy  hand  ? 
Whose  vigilance  has  suffered  no  evil  to  befall  thee, 
and  no  plague  to  come  nigh  thy  dwelling  ?  And  will 
thou  refuse  to  serve  him,  with  a  family  which  He  has 
formed,  and  secured,  and  sustained,  and  indulged? 
And  wilt  thou,  instead  of  making  thy  house  the 
temple  of  his  praise,  render  it  the  grave  of  his 
mercies ! 

— A  relation  of  dependence.  Can  you  dispense  with 
God  in  your  family  ?  What  are  all  your  schemes,  all 
your  exertions,  all  your  expectations,  without  him  ? 
"  Except  the  Lord  build  the  house,  they  labor  in  vain 
that  build  it;  except  the  Lord  keep  the  city,  the 
watchman  waketh  but  in  vain.  It  is  vain  for  you  to 
rise  up  early,  to  sit  up  late,  to  eat  the  bread  of  sor- 
rows ;  for  so  he  giveth  his  beloved  sleep."  How  wise 
is  it  then  to  secure  the  favor  of  one,  who  has  all 
things  under  his  control,  and  is  able  to  make  them  all 
work  together  for  your  good,  or  conspire  to  your  de- 
struction. And  has  he  not  bound  himself  by  promise 
and  by  threatening  ?  "  The  curse  of  the  Lord  is  in 
the  house  of  the  vv^icked  ;  but  he  blesseth  the  habita- 
tion of  the  just."    What  may  not  be   dreaded  from 


IN  THE  FAMILY.  83 

the  curse  of  the  Ahnighty  ?  Wliat  may  not  be  expect- 
ed from  his  blessing  ?  Under  the  one,  the  evils  of  life 
become  intolerable ;  we  sow  much,  and  bring  home  lit- 
tle ;  we  earn  wages  to  put  it  into  a  bag  with  holes ;  our 
table  becomes  a  snare  ;  our  successes  gender  many  fool- 
ish and  hurtful  lusts  ;  our  prosperity  destroys  us.  Un- 
der the  other,  a  litde  is  better  than  the  riches  of  many 
wicked;  our  trials  are  alleviated;  our  soitows  are 
tokens  for  good;  our  comforts  are  enjoyed  with  a 
relish  others  never  taste ;  the  voice  of  rejoicing  and 
of  salvation  is  in  the  tabernacles  of  the  righteous. — 
Therefore, 

Secondly,  View  it  in  reference  to  yourselves.  You 
ouglit  to  be  concerned  chiefly  for  your  spiritual  wel- 
fare ;  and  should  value  things  as  they  tend  to  restrain 
you  from  sin,  and  excite  you  to  holiness.  If  this 
maxim  cannot  be  denied,  let  us  judge  by  this  rule — 
the  man  who  performs  this  duty,  and — the  man  who 
neglects  it.  Can  he  give  way  to  swearing  and  false- 
hood, who  is  going  to  hear/ro?7i  God,  and  to  speak  to 
him  ?  Can  he  throw  himself  into  a  fury,  who  is  just 
going  to  hold  intercourse  with  the  source  of  peace  and 
love?  Must  he  not  guard  his  temper  and  conduct, 
even  on  the  principle  of  consistency  ?  The  other  ex- 
onerates himself  from  the  reproach  of  hypocrisy ;  and 
because  he  makes  no  pretensions  to  dut}'^,  thinks  he 
is  justified  in  living  as  he  pleases.  And  this  it  is 
that  restrains  many  from  adopting  the  practice.  They 
think  that  it  would  embarrass  them;  that  it  would 
abridge  their  liberty  ;  that  it  would  fix  upon  them 
the  charge  of  inconsistency.  And  so  far  they  think 
justly.  But  here  is  their  folly;  in  viewing  a  freedom 
from  moral  motives  and  restraints  as  a  privilege  I  and 


84  THE  CHRISTIAN, 

an  obligation  to  urge  them  to  what  is  right  and  ben- 
eficial in  itself,  as  an  hardship  and  complaint ! 

And  the  practice  is  not  only  right,  but  eveiy  way 
profitable.  While  you  teach,  you  learn  :  while  you 
do  good,  you  are  gaining  good.  Your  mind  will  be 
tranquillized  by  a  confidence  in  God,  which  you  alone 
are  justified  in  reposing,  and  which  you  alone  can 
repose  in  Him.  How  much  does  your  comfort  de- 
pend on  the  dutifuhiess  of  those  that  are  under  you ! 
But  how  can  you  look  for  moraUty  without  piety? 
It  is  by  teaching  them  to  regard  God,  that  you  must 
teach  them  to  regard  yourselves,  and  to  be  diligent 
and  submissive  in  their  places.  It  is  thus  you  bind 
them  by  sanctions  the  most  powerful,  and  which  ope- 
rate in  your  absence,  as  well  as  when  you  are  nigh. 
It  is  thus  you  are  not  only  obeyed,  but  regarded  and 
honored.  Religion,  when  it  is  consistently  exempli- 
fied, always  inspires  respect  and  reverence.  But  what 
hold  have  the  irreligious  on  the  homage  of  others? 
So  true  it  is  even  here,  "  They  that  despise  me  shall 
be  lightly  esteemed." — View  it, 

Thirdly^  In  reference  to  the  Family.  By  how 
many  ties  ought  the  members  of  your  household  to  be 
endeared  !  "  And  we  do  love  them."  But  wherein 
does  your  love  appear  ?  Can  you  imagine  that  it  only 
requires  you  to  ask,  what  shall  they  eat,  and  what 
shall  they  drink,  and  wherewithal  shall  they  be  cloth- 
ed ?  What  is  the  body  to  the  soul  ?  What  is  time  to 
eternity  ?  Do  you  wish  to  do  them  good  ?  Can  any 
good  equal  that  godliness  which  is  profitable  unto  all 
things,  having  promise  of  the  life  that  now  is,  as  well 
as  of  that  which  is  to  come  ? 

V/ere  you  to  suffer  your  children  to  go  naked,  to 


IN  THE   FAMILY.  85 

perish  with  hunger :  were  you  to  leave  them  in  sick- 
ness to  die  alone  ;  you  would  be  shunned  as  mon- 
sters. But  you  are  far  more  desei-ving  of  execration 
if  you  infamousl}'^  disregard  their  spiritual  and  ever 
lasting  welfare.  Doubtless  Herod  was  viewed  with 
horror  by  those  who  had  witnessed  the  massacre  of 
the  infants  of  Bethlehem :  but  he  was  far  less  cruel 
than  some  of  you.  He  slew  the  children  of  others  ; 
you  destroy  your  own.  He  only  killed  the  body ;  you 
destroy  both  body  and  soul  in  hell.  Had  you  any  real 
love  to  your  children,  what  would  be  your  feelings  in 
hfe,  to  see  them  going  astray,  and  verifying,  by  the 
evils  of  their  conduct,  that  the  way  of  transgressors  is 
hard — while  conscious  that  you  have  done  nothing  to 
secure  them  from  it!  But  what,  at  death,  would  j'^ou 
think  of  a  meeting  that  must  take  place  between  you 
and  your  children,  in  the  great  day !  Then  they  will 
rise  up  against  you  in  the  judgment,  and  cause  you  to 
be  put  to  death. — "  Cursed  be  the  day  of  my  birth ! 
Why  died  I  not  from  the  womb  ?  Why  was  I  not  as 
a  hidden  untimely  birth,  as  infants  that  never  see 
light  ?  Thou  father,  and  thou  mother,  the  instruments 
of  my  being — to  you  I  am  under  no  obligations.  You 
only  consulted  your  barbarous  inclinations — You  gave 
me  an  existence  over  which  you  watched  while  I 
could  not  be  guilty ;  but  mercilessly  abandoned  me  as 
soon  as  1  became  responsible — As  the  creature  of  a 
day,  you  provided  for  me ;  but  as  an  immortal,  you 
left  me — ^you  made  me — to  perish.  I  execrate  your 
cruelty.  I  call  for  damnation  upon  your  heads — and 
the  only  rehef  of  the  misery  to  which  you  have  con- 
signed me,  is,  that  I  can  reproach  and  torment  you  for- 
ever." 


86  THE  CHRISTIAN, 

I'rora  such  a  dreadful  scene,  how  dehghtful  is  it  to 
think  what  a  happy  meeting  there  will  be  between 
those  who  have  blessed  their  households  and  the 
favored  subjects  of  their  pious  care !  Yea,  without 
going  forward  to  this  period  of  mutual  and  happy 
acknowledgement,  what  a  joy  unspeakable  and  full  of 
glory,  must  such  benefactors  feel  even  now,  when  they 
hear  a  servant  saying — "  Blessed  be  God  for  the  hour 
I  entered  such  a  family.  I  was  as  ignorant  and  care- 
less as  a  heathen — but  there  the  eyes  of  my  under- 
standing were  opened,  there  my  feet  were  turned  into 
the  path  of  peace."  Or  when  they  hear  a  child  con- 
fessing, "  O  !  what  a  privilege  that  I  was  born  of  such 
parents !  How  early  did  they  teach  me  to  know  the 
Holy  Scriptures  !  How  soon  they  led  me  to  the 
throne  of  grace  :  and,  by  teaching  me  to  pray,  furnish- 
ed me  with  the  best  privilege  of  life  !  How  patiently 
they  watched,  and  how  tenderly  they  cherished,  and 
how  wisely  they  directed,  every  pious  sentiment  and 
every  holy  purpose ! — And, 

"  As  a  bird  each  fond  endearment  tries. 
To  tempt  her  new-fledged  offspring  to  the  skies. 
They  tried  each  art,  reproved  each  dull  delay, 
Allured  to  brighter  worlds,  and  led  the  way." 

It  is  thus  their  children  rise  up  and  called  them  bless- 
ed ! — Let  us  view  it. 

Fourthly^  In  reference  to  Visitants  and  Guests. — 
These,  instead  of  inducing  you  to  decline  the  practice, 
should  furnish  you  with  an  argument  in  support  of  it. 
Wo  be  to  you,  if  you  shrink  back  from  the  duty  in 
compliment  to  the  rich,  the  infidel,  the  irreligious,  or 


IN  THE   FAI\IILY.  87 

the  dissipated — sliould  such  ever  be  found  beneath 
your  roof!  For  "  he  that  is  ashamed  of  me  and  of  my 
words,"  says  the  Saviour,  "  of  him  will  the  Son  of 
Man  be  ashamed  when  he  comes  in  the  clouds  of 
heaven,  with  the  holy  angels." 

It  is  not  by  concealing  your  principles,  but  by  own- 
ing them  verbally  and  practically,  that  you  must  be 
useful  to  others,  and  gain  their  respect.  And  here  you 
have  an  opportunity  to  confess  Him  before  men ;  and 
without  going  out  of  your  way  to  effect  it.  It  cannot 
appear  to  be  sought  after,  to  give  offence.  It  comes, 
in  the  regular  course  of  yoin*  household  arrangement. 
And  nothing  is  more  likely,  without  effort  and  without 
officiousness,  to  awaken  attention  ;  to  inform ;  to  ad- 
monish. The  preacher  remembers  well  the  acknow- 
ledgement of  a  man  now  with  God.  He  moved  in 
superior  life ;  and  from  his  rank  and  talents,  and  ex- 
tensive and  various  acquaintance,  was  likely  to  have 
persons  frequently  at  his  house  who  were  strangers  to 
his  religious  economy.  He  said  his  manner  was, 
when  the  time  of  domestic  service  arrived,  to  inform 
them  that  he  was  always  accustomed  to  worship  God 
with  his  family :  if  they  disliked  the  pmctice,  they 
might  remain  ;  if  they  chose  to  attend,  they  might 
accompany  him  into  the  library.  He  said  he  had  nev- 
er known  any  that  refused :  and  many  of  them  owned 
they  were  much  struck  with  the  propriety  and  useful- 
ness of  the  usage,  and  resolved  on  their  return  to  adopt 
it  themselves.  The  lecturer  has  also  known  several 
individuals  himself,  whose  religious  course  commenced 
during  a  visit  to  a  family  who  thus  honored  God,  and 
were  thus  honored  by  him.  It  is  recorded,  I  believe 
of  Sir  Tliomas  Abney,  that  even  when  he  was  loi-d 


38  THE   CHRISTIAN, 

mayor,  and  on  the  evening  of  the  feast,  he  told  the 
company  that  he  always  maintained  the  worship  of 
God  in  his  house  ;  that  he  was  now  withdrawing  for 
the  purpose  ;  and  should  presently  return.  There  are 
few  professors  of  religion  who  could  have  done  this. 
They  would  not  have  had  consciousness  enough  of 
their  claim  to  confidence  in  their  integiity.  But 
where  the  thing  was  known  to  be,  not  the  pretence 
or  show  of  extraordinary  sanctity,  but  the  steady  and 
uniform  operation  of  principle :  not  an  exception  from 
common  conduct,  but  fine  as  it  was,  only  a  fair  speci- 
men of  the  whole  piece ;  this  noble  resolution  must 
have  produced  some  impression  even  in  such  an  as- 
sembly.    Observe  it, 

Fi/lMi/,  In  reference  to  the  Country.  None  of  us 
should  live  to  ourselvt"-.  Every  one  should  be  con- 
cerned to  benefit  and  improve  a  community  in  which 
he  has  enjoyed  so  many  advantages.  But  we  know 
that  "  righteousness  exalteth  a  nation,"  and  that  "  sin  is 
a  reproach  to  any  people."  What  an  enemy  then  are 
you,  if  irreligious,  to  a  country  that  deserves  so  much 
at  your  hands.  However  loyally  you  may  talk,  you 
contribute  to  its  danger  and  disgrace,  not  only  by  your 
personal  transgressions,  but  by  sending  out  into  the 
midst  of  it,  so  much  moral  contagion,  so  many  unprin- 
cipled and  vicious  individuals  from  your  own  family. 
And  how  much  would  you  befriend  it  were  you  to 
fear  God  yourselves ;  and  to  send  forth  those  from  un- 
der your  care,  who  will  serve  their  generation  accord- 
ing to  his  will ;  and  induce  Him  to  say,  "  Destroy  it 
not,  for  a  blessing  is  in  it."  Who  can  imagine  the 
good  even  one  of  these  individuals  may  effect,  by  his 
prayers,  his  examples,  his  influence,  his  exertions? 


IN  THE  FAMILY.  89 

What  a  blessing  did  Elkanah  and  Hannah  prove  to 
Israel  by  their  training  up  such  a  child  as  Samuel. 
And  what  gratitude  do  all  ages  owe  to  his  grand- 
mother Lois,  and  his  mother  Eunice,  for  such  a 
character  as  Timothy. 

Finally^  Let  us  regard  it  in  reference  to  the  Church, 
Baxter  thinks  that  if  family  religion  was  fully  dis- 
charged, the  preaching  of  the  word  would  not  long 
remain  the  general  instrument  of  conversion.  "W  ithout 
being  answerable  for  the  extent  of  this  observation,  we 
know  who  hath  said,  "  Train  up  a  child  in  the  way 
that  he  should  go,  and  when  he  is  old,  he  will  not  de- 
part from  it."  We  know  that  among  our  earlier  godly 
ancestors,  religion  w^as  a  kind  of  heir  loom,  that  passed 
by  descent;  and  instead  of  the  fathers  were  the  chil- 
dren. Families  were  then  the  nurseries  of  the 
churches ;  and  those  who  were  early  "  planted  in  the 
house  of  the  Lord  flourished  in  the  courts  of  our  God, 
and  still  brought  forth  fruit  in  old  age."  Even  the 
ministers  of  the  sanctuaiy  were  commonly  derived 
from  hence ;  and  these  domestic  seminaries  prepared 
them  to  enter  the  more  pubhc  institutions.  And  what 
well-defined  and  consistent  charactei-s  did  they  display 
— And  what  just  notions  did  they  entertain  of  divine 
truth — And  how  superior  were  tiiey  to  those  teachers 
who,  brought  up  in  ignorance,  and  after  a  profligate 
course,  are  suddenly  converted  ;  wiio,  impressed  be- 
fore they  are  informed,  are  always  in  danger  of  ex- 
tremes or  eccentricities !  who  hold  no  doctrine  in  its 
just  bearings,  but  are  carried  away  dispropoitionably 
by  some  one  truth,  which  first  caught  their  attention  ; 
and  who  often  continue  crude  and  incoherent  in  their 


90  THE  CHRISTIAN, 

notions,  and  illiberal  and  condemnatory  in  their  senti- 
ments, through  life !  They  were  not  always  making 
discoveries,  but  "  continued  in  the  things  which  they 
had  learned,  and  been  assured  of,  knowing  of  whom 
they  had  learned  them."  Tliey  were  enhghtened,  but 
not  dazzled.  They  were  refreshed  with  divine  truth, 
but  not  intoxicated.  They  staggered  not,  but  kept  on 
steady  in  their  course ;  neither  turned  to  the  right 
hand  nor  to  the  left.  They  were  not  Antinomians ; 
they  were  not  Legalists.  None  could  honor  the  grace 
of  God  more ;  but  they  never  abused  it. 

Not  only  therefore  would  the  Churches  of  Christ  be 
more  filled,  but  better  filled :  and  though  our  eye  is 
not  evil,  because  God  is  good,  and  so  fiu'  from  wish- 
ing to  limit  the  Holy  One  of  Israel,  we  rejoice  in  the 
conversion  of  any:  we  reckon,  and  not  without 
much  observation,  that  the  best  members  and  the  best 
ministers  of  our  churches — they  who,  in  their  conduct 
and  in  their  preaching,  most  adorn  the  doctrine  of  God 
our  Saviour  in  all  things,  are  those  who  are  brought 
from  pious  families. 

HI.     We   were  to  answer   some  objections  to 

THE    PRACTICE. 

But  I  have  been  hesitating  whether  I  should  pass 
over  this  division  of  our  subject ;  not  only  because  we 
perceive  that  we  must  trespass  on  yoiu*  time,  but 
because  objections  can  be  raised  easily  against  any 
doctrine,  or  practice.  The  wealcest  reasoners  most 
frequently  advance  them ;  and  no  wise  ones  will  ever 
be  influenced  by  them.  Tliei)  will  look  at  argument 
and  proof;   and  if  a  principle  be  established  by  suffi- 


IN  THE  FAMILY.  91 

cient  evidence,  they  are  satisfied,  even  if  there  should 
be  difficulties  which  they  must  leave  unsolved.  I  will 
however  glance  at  four  or  five  things. 

The  Jirst  regards  Leisure.  "  We  are  so  much  en- 
gaged, that  our  affairs  leave  us  no  time  for  these  exer- 
cises." But  what  time  do  they  require.^  And  is 
there  one  of  you  that  does  not  waste  more  time  every 
day  of  his  fife  than  is  expended  in  such  devotions  ? 
And  if  more  time  be  really  necessEiry,  could  you  not 
gain  more  ?  How  do  you  manage  yom-  concerns  ? 
Could  nothing  be  saved  by  more  diligence  and  order .? 
At  what  time  do  you  rise  ?  Could  nothing  be  saved 
from  late  slumberings  on  the  bed,  without  any  injury  to 
health  ;  3  ea,  with  the  likelihood  of  improvmg  it  ?  If 
time  falls  short  for  any  thing,  should  it  not  fall  short 
for  things  of  less  moment  ?  Is  not  the  serving  of  God 
the  "one  thing  needful?"  And  cannot  He,  by  his 
grace  and  providence,  more  than  indemnify  you  for 
every  sacrifice  you  make  ?  Is  there  not  truth  in  the 
proverb,  "  There  is  notliing  got  by  stealing,  or  lost  by 
praying  ?  "  Are  you  more  employed  than  David  was, 
who  presided  in  his  council,  and  gave  audience  to 
ambassadors,  and  orders  to  generals — who  reigned  over 
an  extensive  and  distracted  empire  ?  Yet  he  found 
time  for  domestic  worship ;  and  even  on  a  day  of  pe- 
culiar activity'  "  returned  to  bless  his  household." 

The  second  regards  Capacity.  "  We  envy  those 
who  are  qualified  for  such  a  work ;  but  we  are  unable 
to  perform  it,  as  we  wish, — and  as  we  ought."  This 
is  perhaps  the  only  instance  in  wiiich  you  think  and 
speak  humbly  of  yourselves.  But  we  \\\\\  not  accept 
of  your  voluntary  humility,  till  we  have  obtained  from 
vou  an  answer  to  a  few  inquiries.    Is  it  not  the  want 


9'2  THE  CHRISTIAN, 

of  inclination  you  feel,  rather  than  of  ability  ?  Have 
you  ever  fairly  made  the  trial  ?  Have  you  done  every 
thing  in  your  power  to  gain  a  fitness  for  the  duty  ? 
Would  not  your  capacity  increase  by  exercise  ?  Is 
refinement  here  necessary  ?  Is  not  the  most  imper- 
fect performance  preferable  to  neglect  ?  Suppose  you 
were  to  do  nothing  more  than,  after  reading  a  portion 
of  God's  word,  to  kneel  down  with  your  household, 
and  address  our  Father  who  is  in  heaven  in  the  words 
which  the  Saviour  himself  taught  his  own  disciples  ? 
Are  there  not  helps  to  Family  Devotion  of  which  you 
may  avail  yourselves  ?  We  prefer  in  this  service  free 
prayer  to  forms:  but  preference  is  not  exclusion.  We 
love  not  the  contempt  with  which  forms  have  been 
treated  by  some.  A  Baxter,  a  Howe,  a  Watts,  a  Dod- 
dridge, did  not  ridicule  them  as  "crutches."  But, 
admitting  the  justness  of  the  depreciating  figure,  yet 
surely  crutches  are  a  help  and  a  blessing  to  the  lame ; 
and  we  know  who  hath  said,  "  Where  there  is  first  a 
willing  mind,  it  is  accepted  according  to  what  a  man 
hath,  and  not  according  to  what  he  hath  not." 

The  tJiird  regards  Shame.  "  We  are  ashamed  to 
begin !  "  What !  ashamed  of  your  glory  ?  Ashamed 
of  following  the  great  ?  Ashamed  of  following  a  Da- 
vid— a  King — who  "  returaed  to  bless  his  household  ?  " 
Of  following  a  Joshua  ;  a  hero ;  a  commander ;  the 
first  man  in  the  commonwealth  of  Israel ;  who  said, 
"  as  fur  me  and  my  house,  we  will  serve  the  Lord!" 
Of  following  Abraham,  Isaac,  and  Jacob,  who  made 
it  their  first  care,  w  herever  they  came,  to  build  an  altar 
for  God?  Was  his  late  Majesty  ashamed  always  to 
worship  God  with  his  household  morning  and  eve- 
ning ?    Is  there  not  an  increasing  number  of  persons 


IN  THE  FAMILY.  93 

in  our  own  day,  of  high  rank  and  nobility,  who  keep  up, 
even  in  their  establishments,  a  custom  so  laudable  and 
useful  ?  The  shame  is  that  you  iiave  neglected  it  so 
long,  not  that  you  are  willing  to  begin  it  now.  Fol- 
low the  example  of  a  man  who  was  well  known 
to  some  of  us,  but  wiiose  name  we  must  suppress. 
He  had  heard  tlie  minister  preach  in  the  morning  of 
the  Sabbath  on  Family  Worship.  The  veiy  same 
evening  he  called  together  his  wife,  and  children, 
and  sei-vants,  and  apprentices ;  and  recapitulated  the 
arguments  and  motives  they  had  heard,  appealed  to 
their  reason  and  conscience  whether  they  were 
not  unanswerable  and  irresistible.  He  then  said, 
I  condemn  myself  for  the  neglect  of  this  duty,  in 
which  I  have  hitherto  lived :  but  as  the  best  proof  of 
repentance  is  practice,  I  will  now  commence  it ;  and, 
by  the  help  of  God,  I  will  omit  it  no  more,  as  long 
as  I  live.  Was  this  weakness.?  or  moral  heroism.? 
The  fourth  regards  false  or  mistaken  Orthodoxy. 
God  forbid  we  should  undervalue  divine  truth ; 
but  there  is  a  highness  in  doctrine  so  commonly 
connected  with  lowness  of  conduct,  that  we  have 
kno^^^l  not  a  few,  whose  creed  has  soon  led  to  the 
abandonment  of  family  worship :  and  it  is  indeed  the 
natural  tendency,  not  of  the  principles  they  abuse, 
but  of  their  abuse  of  the  principles. — "  The  Lord 
knoweth  them  that  are  his.  And  he  will  call  them 
in  his  own  due  time ;  and  make  them  willing  in  the 
day  of  his  power,  without  our  anxiety."  But  we 
are  not  sure  of  this.  Our  exertions  may  be  the 
very  means  which  he  has  appointed  by  which  to 
accomplish  the  end.  And  when  does  He  work 
without  means?      He  gives  the    increase;  but  Paul 


94  THE   CHRISTIAN, 

plants,  and  Apollos  waters — and  what  right  have  we 
to  ask  for  a  moral  miracle,  by  expecting  the  one 
without  the  other  ? 

"  Where  is  the  use  of^  it  ?  We  cannot  give  our 
sei-vants  and  our  children  grace."  And  why  not  ? 
"  If, "  says  James,  "  a  man  err  from  the  truth,  and 
one  convert  him,  let  liim  know  that  he  which  con- 
verteth  a  sinner  from  the  error  of  his  ways,  shall 
save  a  soul  from  death,  and  hide  a  multitude  of 
sins."  Here  it  is  supposed  that  you  may  save  and 
convert.  "  Yes,  but  not  meritoriously  or  efficiently." 
How  then  ?  "  Why  only  instrumentally."  We  have 
no  objection  to  this.  Still  it  seems  there  is  a  sense 
in  which  you  may  do  it.  "  Yes,  under  God."  This 
again  is  right.  We  never  wish  to  exclude  him. 
But  he  is  with  us  :  and  by  prayer  we  secure  his 
assistance. 

There  is  indeed  a  sense  in  which  you  cannot 
give  grace  ;  it  is  as  to  the  success  of  means.  But 
for  this  you  are  not  responsible.  This  is  the  Lord's 
part.  But  what  is  yours  ?  Think  of  another  case. 
The  husbandman  cannot  raise  an  ear  of  corn ;  but 
he  can  manure  the  land,  and  plough,  and  sow.  And 
he  knows  this  is  indispensable  to  a  crop.  And  how 
rarely  does  he  labor  in  vain  !  If  God  promises  to 
communicate  his  blessing  in  the  use  of  means,  they 
who  refuse  them  have  no  right  to  complain ;  and 
they  who  employ  them,  have  no  reason  to  be  dis- 
couraged. 

Another — but  I  will  answer  no  more  of  your 
objections.  You  know  they  are  excuses.  You  know 
they  are  such  as  you  will  be  ashamed  to  urge  before 
the  Judge  of  all.     You  know  that  your  consciences 


IN  THE  FAMILY.  95 

are  not  satisfied  with  them  even  noiv. — I  will  there- 
fore, in  the 

IV.    Place,  conclude  with  some  animadversions 

AND    ADMONITIONS. 

And  "  to  whom,"  as  says  the  Prophet,  "  shall  I 
speak  and  give  warning  ?  " 

I  must  first  address  those  who  at  present  are 
unconnected  in  life.  How  powerfiilly  does  our  sub- 
ject say  to  such,  "  Be  ye  not  unequally  yoked 
together  with  unbelievers."  This  will  render  the 
performance  of  family  religion  in  all  cases  difficult, 
and  in  many,  impossible.  It  is  lamentable  enough 
with  regard  to  pious  individuals  themselves,  that 
while  they  want  every  kind  of  encouragement  and 
assistance,  they  are  allied  to  those  who,  instead  of 
helping  them,  must  oppose  and  injure:  but  it  is 
also  to  be  deplored,  as  producing  partially  or  wholly 
the  ruin  of  domestic  godliness.  When  Peter  en- 
forces relative  duties,  he  admits  that  unless  we 
dwell  "  as  heirs  together  of  the  grace  of  life,"  our 
"  prayers  will  be  hindered."  How  can  they  rule 
well  tlieir  own  house?  How  can  they  seek  a  goodly 
seed,  while,  instead  of  striving  together,  they  thus 
draw  different  ways  ?  and,  alas !  the  one  drawing 
heavenward  is  the  least  likely  to  be  successful;  the 
opposite  attractions  falling  in  with  the  depravity  of 
human  nature  ?  For  evil  wants  only  to  be  seen 
or  heard ;  but  good  must  be  enforced  with  "  line 
upon  line,  and  precept  ujjon  precept." 

But  there  are  those  who  are  already  in  family 
alliance,  tvho  are  living  in  the  neglect  of  family 
devotion.     And  this  is  the  case,  I  fear,  with  not  a 


96  THE  CHRISTIAN, 

few.  And  yet  you  would  be  offended  if  you  were 
called  infidels — but  according  to  the  Aposde  you  have 
no  reason :  "  He  that  provideth  not  for  his  own,  and 
especially  those  of  his  own  house,  hath  denied  the 
faith  and  is  icorse  than  an  infidel."  Many  of  you 
attend  regularly  the  public  sei-vices  of  the  sanctuaiy, 
and  we  love  to  see  you  in  the  courts  of  the  Lord, 
and  willing  to  hear  his  words.  But  if  you  gained 
good  in  the  house  of  God,  you  would  cari-y  it  away, 
and  diffuse  it  in  your  own.  Yet  when  you  are  fol- 
lowed home,  there  is  no  more  appearance  of  reUgion 
in  your  habitations,  than  in  the  houses  of  heathens. 
Heathens!  forgive  me  this  wrong.  We  blaspheme 
you  by  the  comparison.  You  had,  not  only  your  gods 
for  the  country,  but  your  household  gods:  which  you 
regarded  as  your  defenders,  and  guardians,  and  com- 
forters ;  and  which  nothing  could  induce  you  to  give 
up  or  neglect. 

What  can  I  say  more  ?  He  has  threatened  to  pour 
out  liis  fuiy  upon  the  nations  that  know  him  not,  and 
upon  the  families  that  call  not  upon  his  name.  But  1 
would  rather  work  upon  your  ingenuousness,  than 
upon  your  fears.  God  has  revealed  himself  under  a 
domestic  relation,  and  calls  himself  "  The  God  of  all 
the  families  of  the  earth."  And  will  you  refuse  him 
in  this  endearing  character  ?  Will  you  rob  yourselves 
and  your  families  of  your  greatest  mutual  honor  and 
blessedness?  An  angel,  in  his  intercourse  with  this 
world,  sees  nothing  so  uninviting  and  dreaiy  as  a 
house,  though  rich  as  a  mansion  and  splendid  as  a 
palace,  devoid  of  the  service  and  presence  of  God! 
But  what  so  lovely,  so  attractive  as  the  family  altar, 
"garlanded  by  the  social  feelings,"  and  approached 


IN    THE    FAMILY.  97 

morning  and  evening  by  the  high -priest  of  the  domes- 
tic temple,  and  his  train  of  worshippers  ?  There  the 
master's  authority  is  softened,  and  he  feels  respect  for 
the  servant  who  is  kneeling  at  his  side,  and  "  free  in- 
deed." There  the  servant's  submission  is  sweetened, 
and  he  loves,  while  he  obeys,  a  master  who  is  pray- 
ing for  his  welfare.  Here  the  father,  worn  down 
with  the  labor  of  the  day,  is  cheered  and  refreslied. 
Here  the  anxious  mother  hushes,  her  cares  to  rest. 
"  If  any  thing  in  the  day  has  been  diverted  from  its 
coiK'se,  now  all  finds  its  place,  and  glides  along  its 
wonted  channel.  If  the  relative  affections  have  de- 
clined during  the  day,  the  evening  service,  like  the 
dew  of  heaven,  revives  and  enlivens  them.  If  offen- 
ces have  come,  they  are  easily  forgiven,  when  all  are 
asking  for  pardon  for  themselves.  Every  angry  word, 
eveiy  wi'ong  temper,  every  petulant  feeling,  flies  be- 
fore the  hallowing  influence  of  social  devotion." 

I  must  address  myself  to  those  xvho  perform  it.  1 
beseech  you,  brethren,  "  suffer  the  word  of  exliorta- 
tion." — Beware  of  formality.  God  is  a  Spirit.  He 
looketh  to  the  heart. — Beware  of  tediousness  and 
length.  "  Use  not  vain  repetitions  as  the  heathen  do ; 
for  they  think  they  shall  be  heard  for  their  much 
speaking."  "  God  is  in  heaven,  and  thou  upon  the 
earth ;  therefore  let  thy  words  be  few."  God  cannot 
be  fatigued  :  but  he  knows  our  frame  ;  he  remembers 
that  we  are  dust.  Beware  of  lateness.  When  languor 
and  drowsiness  and  lisdessness  prevail,  you  would 
bless  your  households  more  by  suffering  them  to  retire, 
than  engaging  them  in  services  irksome  to  the  per- 
formers, and  insulting  to  the  receiver.  "  If  ye  of- 
fer the  blind  for  sacrifice,  is  it  not  evil  ?  and  if  ye  offer 
9 


98  THE   CHRISTIAN, 

the  lame  and  sick,  is  it  not  evil  ?  Offer  it  now  unto 
thy  governor,  will  he  be  pleased  with  thee,  or  accept 
thy  person  ?  saith  the  Lord  of  hosts.  But  cursed  be 
the  deceiver  which  hath  in  his  flock  a  male,  and  vow- 
eth  and  saciificeth  unto  the  Lord  a  corrupt  thing :  for 
I  am  a  gi-eat  King,  saith  the  Lord  of  hosts,  and  my 
name  is  dreadful  among  the  heathen." 

I  must  not  overlook  those  who  are  living  in  religions 
families.  The  hues  have  fallen  to  you  in  pleasant 
places ;  you  have  a  goodly  heritage.  From  how 
many  snares  are  you  secured!  What  opportunities 
of  instruction  and  improvement  do  you  possess! 
What  pious  excitements,  and  encouragements,  and 
aids  do  you  enjoy !  But  your  responsibihty  grows 
with  your  advantages.  To  you  much  is  given.  From 
you  much  will  be  required.  For  "to  him  that  know- 
eth  to  do  good,  and  doeth  it  not,  to  him  it  is  sin." 
There  may  be  wicked  servants  in  religious  famihes : 
such  an  one  was  Gehazi,  who  waited  upon  Elisha. 
And  there  may  be  wicked  children  in  religious  fami- 
lies :  such  an  one  was  Ham,  who  called  even  Noali 
his  father !  But  if  you  abuse  or  neglect  your  means 
and  privileges,  your  guilt  and  your  condemnation  will 
be  greater  than  those  of  Pagans.  "  It  shall  be  more 
tolerable  for  Sodom  and  GomoiTah  in  the  day  of 
judgment  than  for  you" — "There  shall  be  weeping 
and  gnashing  of  teeth  when  ye  shall  see  Abraham 
and  Isaac  and  Jacob  in  the  kingdom  of  God,  and  ye 
yourselves  shut  out." 

Finally,  there  are  some  who  reside  in  irreligious 
households.  You  we  sincerely  pity.  Whatever  tem- 
poral advantages  you  enjoy,  they  can  never  compen- 
sate for  your  spiritual  privations.     How  sad,  and  how 


IN  THE   FAMILY.  99 

awful,  to  see  the  Sabbath  polkited ;  the  house  of  God 
forsaken  ;  every  book  read,  but  the  Bible.  To  hear, 
instead  of  prayer,  profane  swearing,  and  the  takhig 
God's  name  in  vain,  instead  of  praise.  Or,  if  no  gi-oss 
immoralities  prevail,  to  witness,  lying  down  and  rising 
up,  no  aclmowledgement  of  God  ;  but  a  practical,  if 
not  verbal  rejection  of  him ;  eveiy  thing  really  saymg 
unto  God,  "  Depart  from  us,  we  desu-e  not  the  knowl- 
edge of  thy  ways." 

Surely  such  a  situation,  since  you  have  known  God, 
or  rather  have  been  known  of  him,  has  not  been  the 
object  of  your  choice.  But  you  may  have  been  provi- 
dentially placed  here.  You  have  perhaps  been  called 
here,  being  a  servant ;  or  you  have  been  called  here 
being  a  child.  Be  mindful  of  your  danger,  and  "watch 
and  pray,  lest  you  enter  into  temptation."  Look  to 
him  who  preserved  saints  in  Cessar's  household,  and 
Abijah  in  the  family  of  Jeroboam,  that  he  may  secure 
you.  You  are  much  observed.  Therefore  walk  cir- 
cumspectly. Be  harmless  and  blameless.  And  not 
only  be  without  rebuke,  but  hold  forth  the  word  of 
life — not  by  stepping  out  of  your  sphere — not  by  talk- 
uig,  (though  a  word  fitly  spoken,  O  how  good  is  it  ?) 
but  by  your  tempers,  your  behavior,  your  character. 

And  thus  you  may  be  the  instruments  of  introducing 
religion  where  you  ought  to  have  found  it.  Not  only 
have  wives  thus  won  their  husbands  without  the  word, 
but  servants  have  removed  prejudices  fi*om  their  mas- 
ters and  mistresses,  and  induced  them  to  attend  the 
Gospel.  And  thus  children  have  conveyed  religion 
to  those  from  whom  they  ougbi  to  have  derived  it. 
"  Well,"  said  a  mother,  one  day,  weeping — her  daugh- 
ter being  proposed  as  a  candidate  for  Christian  com- 


100  THE  CHRISTIAN, 

munion — "  I  will  resist  no  longer.  How  can  I  bear  to 
see  my  dear  child  love  and  read  the  Scripture,  while 
I  never  look  into  the  Bible — To  see  her  retire,  and 
seek  God,  while  I  never  pray — To  see  her  going  to 
the  Lord's  table,  while  his  death  is  nothing  to  me." — 
"  Ah ! "  said  she,  to  the  Minister  who  had  called  to 
inform  her  of  her  daughter's  desire — wiping  her  eyes 
— "  Yes,  sir,  I  know  she  is  right — and  I  am  wrong. 
I  have  seen  her  firm  under  reproach,  and  patient  un- 
der provocation,  and  cheerful  in  all  her  sufferings. 
When  in  her  late  illnesss  he  was  looking  for  her  dis- 
solution, heaven  stood  in  her  face. — O  !  that  I  was  as 
fit  to  die  !  I  ought  to  have  taught  her;  but  I  am  sure 
she  has  taught  me.  How  can  1  bear  to  see  her  join- 
ing the  Church  of  God,  and  leaving  me  behind — 
perhaps  forever ! "  From  that  hour  she  prayed  in 
earnest,  that  the  God  of  her  child  would  be  her  God, 
and  was  soon  seen  walking  in  company  with  her  in 
the  way  everlasting.  Is  this  mere  supposition  ?  More 
than  one  eye  in  reading  this  allusion,  will  drop  a 
testimony  to  the  truth  of  it.  "  We  speak  that  we  do 
know,  and  testify  that  we  have  seen."  May  God 
bless  us,  and  make  us  blessings !     Amen. 


IN  THE  CHURCH.  10 1 

LECTURE  IV. 

THE  CHRISTIAN,  IN   THE  CHURCH. 

'*  That  thou  mayest  know,  how  thou  oughtest  to  behave  thyself  r* 
the  House  of  God,  which  is  the  Church  of  the  living  God."- 
1   Tim.  iii.   15. 

The  connexions  of  life  are  many  and  various ;  and 
they  have  all  their  appropriate  claims  and  advantages 
Some  of  these  relations  are  natural ;  some,  civil ;  som(^ 
commercial ;  some,  intellectual  and  literary.  But  thq 
most  important  of  all  alliances  are  those  of  a  religious 
quality.  The  bonds  of  these  are  not  flesh  and  blood  ,' 
but  faith  and  love  that  are  in  Christ  Jesus.  These 
regard  the  spirit  in  man ;  and  fall  under  the  power  of 
the  w^orld  to  come.  All  other  connexions  have  their 
sphere  only  in  this  life ;  but  these  aspire  after  "  new 
heavens  and  a  new  earth,  wherein  dwelleth  righteous- 
ness." All  other  unions,  however  firm,  or  however 
tender,  having  answered  the  destinations  of  Provi- 
dence, will  be  dissolved  by  death ;  but  though  Chris- 
tians die,  they  are  still  related.  The  separation  between 
them  is  only  temporary ;  a  period  of  reunion  will 
assuredly  and  speedily  amve.  Yea,  it  is  only  partial : 
even  now — 

"  The  saints  below,  and  all  the  dead, 

But  one  communion  make  ; 
All  join  in  Christ  their  living  head. 

And  of  his  grace  partake." 


102  THE  CHRISTIAN, 

You  are  to  view  the  Christian,  this  morning, 
In  the  Church. 

In  tliis  state  Timothy  was  when  Paul  addressed 
him  in  the  words  which  we  have  chosen  for  our 
motto — "  That  thou  mayest  know  how  thou  oughtest  to 
behave  thyself  in  the  House  of  God,  which  is  the  Church 
of  the  living  God." — Him,  it  is  true,  he  addressed  as  a 
minister :  and  his  official  station  demanded  a  hue  of 
conduct  becoming  it.  But  every  Christian  has  a  place 
to  fill,  and  a  part  to  act,  in  the  Church  of  God ;  and 
he  needs  to  be  informed  and  admonished  concern- 
mg  it.    Let  us, 

I.  Explam  the  condition  our  subject  sup- 
poses. 

II.  The  obligations  we  are  under  to  enter  it. 

III.  The  duties  which  arise  out  of  it. 

I.    The  condition  our  subject  supposes. 

Now  when  we  speak  of  the  Christian's  being  in  the 
Church,  it  is  necessary  to  observe  two  acceptations 
of  the  word  in  Scripture,  as  well  as  in  common  dis- 
course. 

It  is  sometimes  used  to  comprise  all  the  redeemed 
and  sanctifed  people  of  God.  These,  in  every  age,  in 
every  country  ;  under  every  dispensation,  whether  Pa- 
triarchal, Jewish,  or  Evangelical;  all  these,  whether 
residing  in  earth,  or  in  heaven ;  all  these  constitute 
one  church.  And  of  this  we  read,  when  it  is  said, 
"  The  church  of  God,  which  he  hath  purchased  with 
his  o^^^l  blood."  "  We  are  come  to  the  Church  of  the 
&'St-born."    "  Christ  loved  the  church,  and  gave  him- 


IN  THE  CHURCH.,  10^ 

self  for  it."  "  That  he  might  present  it  to  himself  a 
glorious  church,  not  having  spot,  or  wrinkle,  or  any 
such  thing."  However  distinguished  from  each 
other,  all  real  Christians,  "  who  worship  God  in  the 
Spirit,  and  rejoice  in  Christ  Jesus,  and  have  no  con- 
fidence in  the  flesh,"  belong  to  this  church;  and 
to  be  found  in  it,  is  an  unspeakable  privilege,  and 
constitutes  what  we  mean  by  "  the  communion  of 
saints"  in  the  Apostle's  Creed — a  mutual  participation 
in  all  their  work,  honor,  and  blessedness.  But  it 
is  not  of  this  we  now  speak.  This  is  the  Church 
universal ;  and  in  this  v/e  are  necessarily  found,  as 
soon  as  ever  we  are  chosen,  and  called  out  of  the 
world. 

But  the  word  much  more  frequently  means  a 
particular  community,  or  company  of  believers  associ- 
ated together  for  religious  purposes.  This  coincides 
with  the  language  of  the  Nineteenth  Article  —  "A 
Church  is  a  congi'egation  of  faithful  men,  in  which 
the  pure  word  of  God  is  preached,  and  the  Sacra- 
ments are  duly  administered  according  to  Christ's 
ordinance  in  all  things  that  of  necessity  are  re- 
quisite to  the  same."  In  confomiity  to  this,  we 
read  of  "  the  messengers,"  not  of  the  Church — but 
"  of  the  Churches:"  not  of  the  Church — but  "the 
Churches  which  were  in  Christ."  And  thus  we  read 
of  "  the  seven  Churches  which  are  in  Asia : "  of  "  the 
Churches  which  were  in  Galatia;"  and  of  "the 
Chiu-ches  throughout  all  Judea,  and  Galilee,  and  Sa- 
maria:" and  what  they  were  may  be  inferred  from 
their  "  walking  in  the  fear  of  the  Lord,  and  in  the 
comforts  of  the  Holy  Ghost,  and  being  multiplied." 


104  THE  CHRISTIAN, 

Thus,  too,  we  read  of  "  the  Church  at  Philippi,"  and 
"  the  Church  at  Colosse,"  and  so  of  the  rest. 

In  advancing  further,  nothing  would  be  more  easy 
than  to  furnish  matter  for  dispute.  My  object,  how- 
ever, is  not  controversial,  but  practical.  It  does  not 
require  me  to  undertake  the  task  of  attempting  to 
determine  the  particular  form  of  a  Christian  Church, 
or  the  precise  mode  of  administering  divine  ordi- 
nances in  it ;  but  only  to  show,  that  it  is  the  duty 
of  a  Christain  to  be  found  in  a  Church-State  ;  giv- 
ing up  himself  not  only  to  the  Lord,  but  to  his 
people  by  the  will  of  God ;  and  walking  with  those 
who  profess  to  continue  steadfasdy  in  the  Apostles' 
doctrine,  and  in  fellowship,  and  in  breaking  ol 
bread,  and  in  prayer. 

Yet  there  are  some  who  have  here,  we  will  not 
call  them  their  arguments,  but  then*  excuses.  To 
such  union,  they  prefer  rambhng,  or  at  least  de- 
tachment. They  fix  nowhere,  or  at  least  commune 
nowhere.  No  church  is  wide  enough,  or  strict 
enough,  or  pure  enough,  or  sound  enough  —  for 
them ;  no  one  is  completely  modified  to  their  taste. 
Constandne  said  to  such  a  self-conceited  Christian, 
"Take  a  ladder,  and  climb  to  heaven  by  thyself." 
If  all  were  like-mmded  with  some,  there  would  be 
no  such  thing  as  a  Church  on  earth. 

I  am  aware  of  what  I  shall  incur  from  certain 
quarters;  but  I  shall  deliver  myself  with  the  firm- 
ness of  conviction.  It  is  not  necessary  that  we 
should  approve  of  every  opinion  or  usage  among 
those  with  whom  we  connect  ourselves.  It  is  far 
better  in  lesser  matters,  if  we   have    faith,  to   have 


IN  THE   CHURCH.  105 

it  to  ourselves  before  God ;  and  to  exercise  forbear- 
ance and  self-denial,  rather  than  for  the  sake  of 
some  trifling  difference,  to  endeavor  to  originate  a 
new  party,  or  remain  destitute  of  the  benefits,  and 
violating  the  obligations  of  social  Christianity.  We 
should  guard  against  an  undue  attachment  to  any 
particular  scheme  of  Church  policy,  when,  though 
the  abettors  profess  to  be  governed  by  the  Scripture 
only,  and  consider  eveiy  iota  of  their  system  as 
perfectly  clear  and  binding ;  others,  more  numerous 
than  themselves,  and  equally  wise  and  good,  and 
entitled  to  the  leading  of  the  Spirit  of  Truth,  draw 
a  very  different  conclusion  fi-om  the  same  premises. 
Mr.  Newton,  speaking  of  the  several  systems  under 
which,  as  so  many  banners,  the  different  denomi- 
nations of  Christians  are  ranged,  observes,  "  That 
there  is  usually  something  left  out,  which  ought  to 
have  been  taken  in,  and  something  admitted  of 
supposed  advantage,  unauthorised  by  the  Scripture 
standard.  A  Bible-Christian,  therefore,  will  see  much 
to  approve  in  a  vanety  of  forms  and  parties :  the 
providence  of  God  may  lead  and  fix  him  in  a  more 
immediate  connexion  with  some  one  of  them  ;  but  his 
spu-it  and  affection  will  not  be  confined  within  these 
narrow  enclosures.  He  insensibly  borrows  and  unites 
that  wUch  is  excellent  in  each,  perhaps  without  know- 
ing how  far  he  agrees  with  them,  because  he  finds  all 
in  the  written  word."  With  regard  to  myself,  though 
I  have  a  preference,  and  attach  comparative  impor- 
tance to  tlie  things  wherein  pious  men  differ,  yet  there 
is  no  body  of  Christians,  holding  the  Head,  with 
whom  I  could  not  hold  communion ;  and  to  whom  I 
would  not  jom  myself,  if  circumstances  withheld  me 


106  THE  CHRISTIAN, 

fi'om  my  o^vn  denomination,  rather  than  remain  a 
religious  solitaire.* 

It  will  be,  I  presume,  committing  an  unpardonable 
sin  with  bigots,  when  I  express  my  persuasion,  after 
all  I  have  read  of  the  claims,  whether  Episcopalian, 
or  Presbyterian,  or  Independent,  to  the  only  scriptural 
standard,  that  there  is  no  very  definite  plan  of  Church 
Government  laid  down  in  the  New  Testament;  so 
that  while  one  mode  is  canonized,  every  other  is  ab- 
solutely wrong.  Deviation  from  prescribed  orders  is 
sinful ;  but  where  there  is  no  law,  there  is  no  trans- 
gression. "As  oft,"  says  the  Apostle,  "as  ye  eat  this 
bread,  and  drink  this  cup,  ye  do  show  the  Lord's  death 
till  he  come."  Now  had  he  told  us  hoiv  often  we  are 
to  do  this,  we  must  observe  such  times  only,  or  oppose 
the  will  of  God.  Is  it  so  now  the  thing  is  left  unde- 
cided ?  May  there  not  be  a  difference  in  the  frequency 
of  its  observance,  without  sin  ?  It  is  otherwise  with 
the  recuiTence  of  the  Sabbath  :  this  is  determined  both 
by  command  and  example.  It  would  have  been  crim- 
inal in  Moses  not  to  have  made  the  snuffers  of  pure 
gold ;  or  the  holy  oil  of  a  mixture  of  certain  ingredi- 
ents ;  or  the  priest's  robe  of  such  a  quality,  such  a  color, 
and  such  a  length :  for  he  had  express  instructions 
to  do  so,  and  the  pattern  of  every  thing  was  shown 

*  A  scriptural  constitution  of  the  church  of  Christ,  is  be- 
lieved to  be  more  clearly  revealed,  and  of  more  practical 
importance,  than  would  seem  to  be  recognised  by  our  ex- 
cellent author.  See  a  Review  of  these  Lectures  in  the 
American  Baptist  Magazine,  Vol.  IX.  January  and  Feb- 
ruary Numbers.  Also,  James'  Church  Member's  Guide, 
Chap.  I.     On  the  Nature  of  a  Christian  Church. 

Publishers. 


IN   THE   CHURCH.  107 

him  in  the  Mount.  But  in  what  mount  has  our  model 
of  circumstantial  regulation  been  exhibited  ?  What 
Moses  received  it  ?  Where  do  we  find  a  particularity 
of  detail  in  the  Gospels  of  the  Evangelists ;  or  in  the 
Acts,  and  Epistles  of  the  Apostles?  Where  do  we 
find  many  of  the  materials  of  angiy  debate  and  exclu- 
siveness  which  have  occupied  so  much  time,  and 
spoiled  so  much  temper,  in  the  system  of  Christian- 
ity ? — A  system  designed  for  every  nation,  and  people, 
and  kindred,  and  tongue — a  system  too  sublime  in  its 
aim  to  lose  itself  in  minuteness — too  anxious  to  unite 
its  followers  in  great  matters,  to  magnify  litde  ones — 
too  truly  noble,  not  to  be  condescending — too  tender, 
not  to  be  tolerant — too  impartial,  not  to  say  to  its  sub- 
jects, receive  one  another  as  Christ  also  has  received 
you ;  you  that  are  strong,  !)ear  the  infinnities  of  the 
weak,  and  not  please  yourselves. 

Now  we  do  not  pretend  to  say,  that  all  who  do  not 
thus  enter  a  Christian  Church  are  not  in  a  state  of 
grace.  Some,  after  they  are  converted,  may  not  have 
the  opportimity.  Some  are  repulsed  by  the  rigidness 
of  admission :  they  cannot  pronounce  every  Shibboleth 
of  a  confession ;  or  express  their  belief  of  the  divinity 
of  every  part  of  the  discipline. — These  are  to  be  pitied: 
the  hlame  lies  with  the  exactors  of  such  righteousness. 
Some,  otherwise  disposed  to  come  forward,  are  held 
back  by  a  sense  of  unworthiness,  or  a  dread  of  hypoc- 
risy, or  a  fear  of  causing  "the  way  of  truth  to  be  evil 
spoken  of,"  by  their  acting  unbecoming  the  Gospel. 
These  are  to  be  instructed  and  encouraged. 

But  after  these  concessions,  we  malce  no  scmple  to 
say,  that  if  a  Christian  does  not  belong  to  a  Christian 
Church,  he  is  not  walking  according  to  God's  appoint- 


108  THE  CHRISTIAN, 

ment,  and  the  order  of  the  Gospel ;  but  is  living  in 
the  loss  of  privilege,  and  the  omission  of  duty.  It  was 
not  thus  w^ith  the  Christians  of  whom  we  have  ac- 
counts in  the  New  Testament.  They  are  represented 
not  as  wandering  sheep,  but  a  flock  having  a  shepherd 
and  a  fold.  Not  as  stones  loose  and  scattered  on  the 
ground,  but  built  up  a  spiritual  house.  Not  as  sepa- 
rate and  solitary  plants  and  trees,  but  as  a  vineyard, 
a  garden  watched  and  watered.  Not  as  rovers  and 
vagi-ants,  in  the  highways  and  hedges — but  as  "fel- 
low citizens  with  the  saints,  and  of  the  household  of 
God." — This  brings  us  to  consider, 

II.    The  obligations  we  are  under  to  enter. 

THIS    state. 

Let  us  notice  four  articles — Suitahility — Consolation 
— Safety — and  Usefulness. 

The  first  claim  is  derived  from  Suitability.  This 
state  accords  with  the  very  constitution  of  man.  He 
is  not  only  a  rational,  but  a  social  creature:  and  so 
natural  are  his  social  feelings,  that  they  can  only  be 
rooted  up  with  his  very  being.  Religion  therefore 
does  not  aim  to  destroy  or  injure  those  propensions ; 
but  it  sanctifies  them.  It  opens  a  new  sphere  for 
their  developement.  It  presents  new  objects  of  inter- 
est and  attachment. 

Like  attracts  like ;  and  when  we  become  godly,  our 
longing  is  for  godly  association.  Then  we  pray,  "  Be 
merciful  unto  me,  as  thou  usest  to  do  unto  them  that 
love  thy  name :"  then,  we  confess,  "  I  am  a  compan- 
ion of  them  that  fear  thee:"  then,  "we  take  hold  of  the 
skirt  of  him  that  is  a  Jew,  saying,  we  will  go  with  you, 
for  we  have  heard  that  God  is  with  you : "  then,  we 


IN  THE  CHURCH.  109 

"  choose  rather  to  suffer  affliction  with  the  people  of 
God,  than  enjoy  the  pleasures  of  sin  for  a  season." 
These  fall  in  with  our  new  views,  and  hopes,  and 
fears,  and  joys,  and  sorrows.  These  aiC  now  our  fel- 
low-learners, fellow-travellers,  fellow-laborers,  fellow- 
warriors — yea,  whosoever  now  doeth  the  will  of  our 
Father  who  is  iu  heaven,  the  same  is  our  brother  and 
sister  and  mother. 

Saul,  therefore,  upon  his  conversion,  assayed  to  join 
himself  to  the  disciples:  and  every  one,  when  he  falls 
under  the  same  influence,  will  be  hkeminded  with 
him.  It  would  be  strange  indeed,  if  when  we  turn 
away  from  the  vain  and  the  wicked,  we  should  find 
ourselves  in  a  state  of  destitution  and  abandonment. 
But  God  has  expressly  provided  against  this  repul- 
sion of  loneliness.  We  do  not  become  outcasts.  He 
takes  us  up.  "  Wlierefore,"  says  he,  "come  out  from 
among  them,  and  be  ye  separate,  and  touch  not  the 
unclean  thing,  and  I  will  receive  you,  and  be  a  father 
unto  you ;  and  ye  shall  be  my  sons  and  daughters, 
saidi  the  Lord  Almighty."  Ye  shall  not  be  homeless 
and  friendless.  I  will  place  you  in  my  family.  You 
shall  have  better  relations  than  those  you  have  resign- 
ed ;  and  more  valuable  connexions  than  those  who 
have  renounced  you.  When  you  part  with  the  world, 
you  enter  the  Church,  and  this  is  more  glorious  than 
all  the  mountains  of  prey.  You  rise  in  rank  ;  and  so 
far  from  being  losers,  "  Verily,  I  say  unto  you,  there 
is  no  man  that  hath  left  house,  or  brethren,  or  sisters, 
or  father,  or  mother,  or  wife,  or  children,  or  lands,  for 
my  sake,  and  the  Gospel's,  but  he  shall  receive  an 
hundred-fold  now  in  this  time,  houses,  and  brethren, 
and  sisters,  and  mothers,  and  children,  and  lands,  with 


110  THE  CHRISTIAN, 

persecutions ;  and  in  the  world  to  come  eternal  life." 
— We  therefore 

Derive  the  second  claim  from  Consolation.  This  is 
the  law  of  Christ:  as  we  "have  opportunity,  let  us 
do  good  unto  all  men :  but  especially  unto  them  that 
are  of  the  household  of  faith."  Their  members,  there- 
fore, have  the  first  claim  upon  a  Christian  Church  for 
sympathy  and  succour.  And  the  privilege  arising  from 
hence  will  appear  to  be  the  greater,  when  it  is  con- 
sidered, that  the  discharge  of  this  duty  does  not  de- 
pend upon  obligation  only.  Christians  feel  themselves 
disposed,  as  well  as  bound  to  this  good  work.  Their 
principles  lead  them  "to  rejoice  with  them  that  do 
rejoice,"  and  to  "weep  with  them  that  weep."  And 
is  it  nothing  to  belong  to  a  community,  who,  instead 
of  envying  and  hating  you  for  your  successes,  and 
endowments,  and  comforts^t  is  so  always  with  the 
world — will  glorify  God  on  your  behalf?  Is  it  noth- 
ing to  be  connected  with  those  who  feel  it  to  be  their 
duty  and  their  privilege  to  guard  your  reputation,  to 
explore  your  wants,  to  soften  your  cares,  to  soothe 
your  sorrows ;  and  where,  not  only  the  minister  and 
the  office-bearers,  but  all  the  members,  will  visit  the 
fatherless  and  the  widows  in  their  affliction,  and  com- 
fort them  that  are  cast  down  ? 

The  poor  and  the  needy  are  too  generally  overlook- 
ed, not  to  say  despised  by  the  world ;  and  from  the 
treatment  they  receive  from  others,  there  is  danger  of 
their  feeling  a  kind  of  self  degradation  that  makes 
them  regardless  of  their  conduct.  But  here  they  have 
a  name  and  a  place.  Here  they  feel  an  importance, 
that  while  it  raises  them  morally,  does  not  injure  them 
in  their  civil  dependence.     Here  their  elevation  does 


IN  THE  CHURCH.  1 1 1 

not  draw  them  off  from  their  stations ;  but  improves 
them  for  every  relative  duty,  by  producing  self-respect, 
and  augmenting  a  sense  of  responsibility.  Here  their 
fellow  members,  above  them  in  condition,  can  with- 
out envy  or  uneasiness  see  their  equality  with  them- 
selves, or  even  their  preeminence,  in  experience 
"  Let  t]ie  brother  of  low  degree  rejoice  in  that  he  is 
exalted ;  but  the  rich,  in  that  he  is  made  low,  because 
as  the  flower  of  the  grass  he  shall  pass  away." 

The  Church  is  the  only  society  in  which  it  is  either 
possible  or  proper  to  merge  the  ranks  of  life.  Tem- 
poral things  divide  men,  and  keep  them  separate ; 
and  they  have  always  a  tendency  to  carry  to  excess 
those  distinctions  which  are  allowable,  and  even  neces- 
sary. However  disposed  towards  each  other,  the 
small  and  the  great  cannot  unite  in  secular  friendship. 
The  master  and  the  servant  cannot  consort  together 
either  in  the  upper  or  the  lower  room.  The  peasant 
and  the  nobleman  cannot  inhabit  the  same  cottage,  or 
the  same  mansion.  The  noble  and  the  vulgar  cannot 
feed  together,  either  at  the  dinner  of  herbs  or  at  the 
stalled  ox.  But,  here  they  all  surround  the  same  table. 
Here  all  eat  the  same  spiritual  meat,  and  drink  the 
same  spiritual  drink.  Here  the  rich  and  the  poor 
meet  together.  Here  all  are  partakers  of  the  same 
common  salvation.  Here  all  are  one  in  Christ  Jesus. 
Here  every  disadvantage  is  compensated.  "  Also  the 
sons  of  the  stranger  that  join  themselves  to  the  Lord, 
to  sei-ve  him,  and  to  love  the  name  of  the  Lord,  to  be 
his  servants,  every  one  that  keepeth  the  Sabbath  from, 
polluting  it,  and  taketh  hold  of  my  covenant ;  even 
them  will  I  bring  to  my  holy  mountain,  and  make 
^hem  joyful  in   my  house   of  prayer;    their  bunit- 


112  THE   CHRISTIAN* 

offerings  and  their  sacrifices  shall  be  accepted  upon 
mine  altar ;  for  mine  house  shall  be  called  an  house 
of  prayer  for  all  people," 

Safety  furnishes  a  third  claijn.  For  it  is  not 
to  be  overlooked  that  this  state  fortifies  individuals 
against  the  influence  of  example,  and  number,  and 
ridicule,  and  reproach.  It  w^ill  be  allowed  that  a 
man  ought  to  do  what  is  right,  if  no  one  stands  by 
him.  Yet  singularity  is  sometimes  a  great  trial ;  and 
to  brave  all  the  consequences,  in  many  cases,  requh-es 
more  moral  heroism  than  is  always  possessed  even 
by  one  that  is  upright  and  sincere.  But  when  he 
stands  in  connexion  with  others ;  when  he  sees  him- 
self countenanced  and  supported  by  those  he  deems 
wiser  and  better  than  himself;  this  gives  him  con- 
fidence and  courage ;  and  he  resembles  a  soldier  who 
advances  boldly  with  his  comrades,  when  he  would 
hesitate  and  falter  alone.  "  Two  are  better  than 
one ;  because  they  have  a  good  reward  for  their  labor. 
For  if  they  fall,  the  one  will  lift  up  his  fellow :  but 
wo  to  him  that  is  alone  when  he  falleth  ;  for  he  hath 
not  another  to  help  him  up.  And  if  one  prevail 
against  him,  two  shall  withstand  him:  and  a  three- 
fold cord  is  not  quickly  broken." 

Indecision  is  as  perilous  as  it  is  uncomfortable. 
And  therefore  the  Apostle  says,  "  Resist  the  devil, 
and  he  will  flee  from  you."  For  while  the  enemy 
sees  you  unfixed  and  hesitating,  he  yet  hopes  to 
succeed,  and  this  protracts  his  endeavors ;  whereas 
when  he  finds  you  determined,  he  desponds,  and 
departs.  How  many  temptations  are  cut  off,  as 
soon  as  we  cease  to  halt  between  two  opinions,  and 
proclaim  ourselves  to   be  on  the  Lord's  side.     AxiA 


IN   THE  CHURCH.  113 

how  much  circumspection  is  also  hereby  induced. 
He  who  makes  no  pretences  to  a  thing,  is  not  judged 
by  it ;  but  a  profession  of  religion  is  of  great  value, 
as  it  tends  to  check  what  is  evil,  and  to  bind  us  to 
what  is  righteous,  by  subjecting  us  to  self-reproach 
and  the  censure  of  others,  when  we  act  inconsistently. 
"  Does  this  temper  or  conduct  become  a  member  of 
the  Church  of  Christ  ?  Do  I  wear  his  livery,  and 
disown  him  ?  Have  I  opened  my  mouth  to  the  Lord, 
and  can  I  go  back?  Are  not  the  eyes  of  many 
upon  me  ?  And  have  they  not  a  right  to  ask.  What 
do  ye  more  than  others?" 

And  let  me  put  it  to  your  conscience,  whether  this 
be  not  one  of  the  reasons  which  operate  to  keep  you 
out  of  the  Church.  Ye  feel  yourselves  now  in  a 
larger  place.  You  have  more  liberty.  You  can  do 
your  own  ways,  and  find  your  own  pleasures,  and 
speak  your  own  words,  on  God's  holy  day.  Your 
tongues  are  your  own  :  who  is  Lord  over  you  ?  And 
— "  I  do  not  profess  to  be  a  saint,"  seems  an  excuse  ta 
prevent  or  silence  all  the  qualms  of  the  sinner.  "  1 
know  not, "  says  Doddridge,  "  a  more  dreadful  mark 
of  destruction  ujion  a  man,  than  a  fear  to  be  under 
an  obligation  to  avoid  what  is  evil,  and  to  cleave  to 
that  which  is  good."  A  man  properly  concerned  for 
his  spiritual  and  everlasting  welfare,  would  feel  every 
assistance,  every  excitement,  every  motive,  in  such  an 
important  course,  a  privilege;  and  such  a  privilege 
constitutes  a  powerful  argument  on  behalf  of  a  Church 
relation. 

Therefore  it  has  a  fourth  claim.  It  is  Usefulness. 
How  much  more  is  a  man's  zeal  drawn  forth  as 
soon  as  he  has  declared  himself  in  any  cause ;  and 
10 


114  THE   CHRISTIAN, 

he  partakes  of  the  sphit  of  the  party.  When  his  vote 
is  solicited  for  a  candidate  at  the  time  of  an  election, 
though  he  feels  scarcely  a  preference  before,  yet 
as  soon  as  he  has  avowed  himself  for  either  of  the 
applicants,  his  indifference  is  destroyed,  his  fervor  is 
excited,  and  he  is  carried  along  with  the  proceed- 
ings, until  he  is  intensely  interested;  and  his  hap- 
piness or  misery  seems  suspended  on  the  success. 
Indeed,  whatever  we  keep  concealed  within,  is  likely 
to  lose  some  of  its  hold  upon  us:  it  is  by  speaking 
of  it,  by  pushing  it  forward,  by  acting  constantly 
upon  it,  that  we  feel  more  of  its  impression  and 
influence. 

But  there  is  another  view  to  be  taken  of  the 
subject.  We  all  know  how  much  is  to  be  done 
by  union,  even  when  the  parts  are  inconsiderable 
in  themselves.  Thus  sands  make  the  mountains. 
The  cable  that  holds  the  ship  in  the  storm  is  com- 
posed of  threads.  A  single  soldier  that  has  missed 
his  way,  may  chance-wise  do  some  little  good ;  but 
he  is  efficient  only  as  acting  with  a  corps  ;  and  the 
war  requires  an  army.  If  the  liberal  soul  deviseth 
liberal  things,  how  are  good  schemes  to  be  carried 
into  effect,  and  how  are  useful  institutions  to  be  sup- 
ported, but  by  union  and  cooperation  ?  How  much 
often  does  one  Christian  society  accomphsh  by  its 
collective  wisdom,  and  benevolence,  and  exertion ! 
Why  are  the  Churches  called  candlesticks,  but  because 
they  are  instruments,  holding  forth  and  diffusing  the 
light  of  life  ? 

The  public  worship  of  God  ought  always  to  be 
considered  as  an  unspeakable  benefit  to  mankind. 
Amidst  the  cares  and  toils  and  distresses  of  Ufe  "  God 


IN  THE  CHURCH.  115 

is  known  in  his  palaces  for  a  refuge. "  He  is  "  the 
Father  of  the  fatherless,  and  the  Husband  of  the 
widow,  in  his  holy  habitation."  There  the  tempted 
are  succoured  ;  and  the  weak  strengthened ;  and  the 
wandering  directed.  The  sanctuaiy  opens  a  door 
for  the  weary  traveller  to  enter  and  refresh  himself.  It 
awakens,  by  its  administrations,  the  curiosity  of  the 
thoughtful  and  the  attention  of  the  careless ;  and 
how  often  have  those  who  came  from  no  pious  mo- 
tive, been  known  of  all,  judged  of  all,  and  compell- 
ed to  exclaim,  God  is  in  the  midst  of  them  of  a 
truth !  While  we  are  anxious  for  more  success  to 
attend  the  means  of  grace,  we  are  not  aware  of  the 
extent  and  the  degi-ee  in  which  they  are  useful.  What 
an  injury  would  be  sustained  in  a  neighborhood,  if 
they  were  given  up ! 

But  it  is  by  Churches  that  the  ministry  of  the  word 
and  the  ordinances  of  religion  are  supported  and  dis- 
pensed ;  and  by  their  means  the  system  of  conversion 
and  edification  is  continued  and  perpetuated.  Indi- 
viduals die  ;  but  thus,  as  some  are  removed,  others  are 
added.  Thus  member  succeeds  member,  and  pastor 
succeeds  pastor ;  and,  as  in  the  case  of  a  river,  change 
leaves  sameness,  and  permanency  is  produced  by 
succession. — But  we  have, 

III.    To  consider  the  duties  arising  from  the 

STATE. 

These  are  various  as  well  as  important.  They 
relate. 

First,  To  the  Worship.  This  a  Chri stain  will 
value  as  the  appointment  of  Him,  who  knowing 
what  is  in  man,  ordains  what  is  necessary  to  him  and 


116  THE   CHRISTIAN, 

delights  in  the  prosperity  of  his  sei-vants.  When 
therefore,  he  says,  "  Seek  ye  my  face,"  his  heart 
answers,  "  Thy  face.  Lord,  will  I  seek."  And  as 
he  obeys  from  love,  he  will  never  exclaim,  "  What 
a  weariness  is  it  to  serve  the  Lord ;  when  will  the 
Sabbath  be  gone !  "  He  calls  the  Sabbath  a  delight, 
and  the  holy  of  the  Lord,  honorable.  He  loves  the 
habitation  of  his  house.  He  finds  his  word  and  eats 
it;  and  it  is  to  him  the  joy  and  the  rejoicing  of  his 
heart.  If  others  can  dispense  with  ordinances,  he 
never  rises  above  his  need  of  them.  He  feels  that 
something  is  still  wanting  to  his  knowledge,  his 
graces,  his  comfort ;  and  though  he  holds  communion 
with  God  habitually,  and  Avishes  in  all  his  ways  to 
acknowledge  him,  he  sees  what  an  adaptation  there 
is  in  the  means  of  grace  to  afford  him  relief  and  assist- 
ance. His  own  experience  stimulates  him, — for  he 
has  seen  his  power  and  glory  in  the  sanctuary ;  while 
the  promise  justifies  his  most  enlarged  expectation 
— "  In  all  places  where  I  record  my  name,  I  will 
come  unio  thee,  and  I  will  bless  thee."  "  They  that 
wait  upon  the  Lord  shall  renew  their  strength ;  they 
shall  mount  up  with  wings  as  eagles ;  they  shall  run 
and  not  be  wear}^,  and  they  shall  walk  and  not  faint." 
Cases  of  prevention  will  sometimes  occur ;  but  he 
will  take  heed  that  they  are  not  excuses.  And,  as  he 
would  not  love  and  serve  the  creature  more  than  the 
Creator,  he  will  see  that  the  hindrances  are  such  as 
would  keep  him  from  all  other  engagements.  And  if 
they  can  be  removed  by  order  and  skill  and  diligence 
in  his  affairs ;  or  by  a  litde  expense  in  conveyance, 
saved  from  vanity  and  excess ;  he  will  remove  them. 
And  when  the  sick  relation,  or  his  own  bed  of  Ian- 


IN  THE  CHURCH.  117 

giiishing,  or  the  painful  accident,  detains  him  at  home, 
he  will  feel  himself  the  prisoner  of  the  Lord,  and  say, 
with  the  royal  exile,  "  When  I  remember  these  things, 
1  pour  out  my  soul  in  me :  for  I  had  gone  with  the 
multitude;  I  went  with  them  to  the  house  of  God, 
with  the  voice  of  joy  and  praise,  with  a  multitude 
that  kept  holyday."  I  never  believe  those  who,  turn- 
ing their  backs  upon  the  temple,  tell  us  that  they  pass 
their  time  in  retired  devotion.  One  duty  pleads  for 
another,  and  prepares  for  another,  and  helps  another. 
It  is  the  same  with  neglect :  we  may  infer  one  omis- 
sion from  another.  It  is  very  questionable  too,  when 
they  tell  us,  that  the  preacher  can  teach  them  no 
more  than  they  know  already.  It  is  the  remark  of 
an  old  writer,  that  "  he  who  will  learn  of  none  but 
himself,  is  sure  to  have  a  fool  for  Ms  master."  Besides, 
novelty  of  information  is  not  the  only  or  principal  ob- 
ject in  attending  the  house  of  God,  but  as  Judge  Hale 
said,  with  regard  to  himself,  "to  be  impressed  and 
affected;  and  to  have  old  and  known  truth  reduced 
to  experience  and  practice." 

He  therefore  regards  the  means  of  grace  constantly. 
He  attends  not  one  part  of  the  Sabbath  only,  but  both 
parts:  and  surely  two  pubhc  services  cannot  be  too 
much  for  a  day  dedicated  to  devotion.  Nor  will  he 
attend  on  the  Sabbath  only,  but  on  the  week-day  also. 
He  will  be  thankful  for  a  sersdce  which  refreshes  and 
nerves  his  mind  amidst  the  cares  and  toils  of  his  call- 
nig  ;  and  he  will  remember  that,  as  a  professor  of  re- 
ligion, he  has  stipulated  for  his  regular  attendance,  by 
his  joining  the  Church  to  which  he  belongs.  Nothing 
can  be  more  painful  to  the  feelings  of  a  minister,  when 
he  comes  to  water  his  flock,  than  to  find  many  of 


118  THE  CHRISTIAN, 

them  not  at  the  well.  Perhaps,  too,  he  has  chosen 
his  subject,  and  studied  it,  and  prayed  over  it  with  a 
peculiar  reference  to  the  individual  then  absent.  And 
how  often  has  something  been  delivered  in  the  ab- 
sence of  that  individual,  singularly  appropriate  to  his 
condition  or  experience ;  something  that  might  have 
directed  and  comforted  him  to  the  end  of  life,  and 
have  been  remembered  in  death  with  pleasure.  And 
tlius  neglect  has  been  punished  with  regret. 

But  you  are  required  to  attend  the  means  of  divine 
appointment  spiritually.  Ye  are  not  to  think  it 
enough  to  draw  nigh  to  Him  with  the  mouth,  and 
honor  him  with  the  lip,  while  the  heart  is  far  from 
him.  The  Lord  looketh  to  the  heart.  There  is  such 
a  thing  as  an  attendance  on  ordinances,  when  there  is 
no  attention  in  them :  at  least  none  that  comes  up  to 
the  demand,  to  "worship  in  spirit  and  in  tmth." 

And  as  Paul  may  plant  and  Apollos  water,  but 
God  alone  can  give  the  increase,  we  must  attend,  in 
humbleness  of  mind,  and  never  without  ^mi/er,  that  the 
Spirit  may  help  our  infirmities,  and  render  the  means 
available  to  our  profit.  AVhen  the  preacher  enters  up- 
on his  work  in  such  an  assembly  as  this,  "  it  is  as  the 
smell  of  a  field  which  the  Lord  hath  blessed : " — And 

Secondly,  These  duties  regard  the  Minister,  who  is 
placed  over  you  iji  the  Lord.  Add  not  to  his  difficul- 
ties. He  has  his  trials  as  a  man ;  and  he  has  his  trials 
as  a  Christian ;  and  in  addition  to  both  these,  he  has 
trials  peculiar  to  his  oflice.  Could  he  have  foreseen 
all  at  the  beginning,  he  would  have  been  disheartened 
at  the  entrance;  but  his  work  is  like  John's  little  book, 
a  bitter  sweet,  and  the  sweet  comes  first.  You  find  it 
hard  enough  to  manage  one  temper;  what  must  be 


IN    THE  CHURCH.  119 

the  task  of  governing  a  multitude,  including  eveiy 
diversity !  After  the  engagement  of  years,  he  would 
yield  to  many  a  temptation  to  withdraw,  but  that  ne- 
cessity is  laid  upon  him.  Never  successful  according 
to  his  wishes,  and  sometimes  apparently  useless,  he  is 
often  ready  to  lay  down  his  commission  at  his  Mas- 
ter's feet,  to  say,  "  I  have  labored  in  vain,  I  have  spent 
my  strength  for  nought  and  in  vain."  Bound  to  en- 
gage at  the  times  appointed,  and  knowing  what  is 
expected  from  him ;  in  his  perplexity  arising  from 
choice  of  subjects,  in  his  barrenness  of  thought,  in  his 
unfitness  of  feeling  in  the  study  which  is  a  weariness 
to  the  flesh,  and  the  exhaustion  of  spirits  gendered  by 
intense  application  ;  his  heart  knoweth  his  own  bitter- 
ness ;  death  worketh  in  him,  biu  life  in  you.  Encour- 
age him.  Welcome  his  instructions.  Yield  to  his 
reproofs.  Respect  that  authority  which  he  has  re- 
ceived, not  for  destruction  biU  edification.  "  Obey 
them  that  have  the  rule  over  you,  and  submit  your- 
selves: for  they  watch  for  your  souls,  as  they  that 
must  give  account;  that  they  may  do  it  with  joy,  and 
not  with  grief:  for  that  is  unprofitable  for  you." 

A  minister  must  be  very  mean-spirited  if  he  re- 
gards his  salary  as  alms  or  benefactions  from  his  peo- 
ple. What  they  give,  they  more  than  have  out  in 
services ;  and  "  the  laborer  is  worthy  of  his  hire." 
Has  not  God  ordained,  that  they  who  preach  the  gos- 
pel, should  five  of  the  gospel  ?  And  is  not  this  law 
founded  in  equity  and  justice  ?  Would  not  the  same 
talents  the  man  devotes  to  the  service  of  the  sanctua- 
ry, provide  for  himself  and  his  family,  if  employed  in 
secular  concerns  ?  This  is  a  delicate  point  for  a  min- 
ister to  handle ;  and  he  surely  would  never  bring  it 


120  THE  aiRISTIAN, 

forward  if  he  could  do  justice  to  the  part  of  tlic  sub 
jcct  before  us,  without  it.  IJut  he  will  resign  it  as  soon 
as  j)ossJblc;  and  leave  it  in  the  words  the  Holy  Ghost 
teacheth.  Let  conj^regations  com])are  themselves  with 
it;  and  especially  those  individuals  in  them  who  j)ay 
more  ainuially  to  the  most  menial  of  their  attcntlants, 
than  to  the  shei)herd  of  their  souls;  while  others,  with 
all  their  conunendation,  never  confer  upon  him  one 
token  of  rcs[)cct  in  their  lives. 

"  Let  him,"  says  the  Apostle,  "  be  with  you  without 
fear."  And  again:  "Know  them  that  labor  among 
you,  and  are  over  you  in  the  Lord,  and  admonisii  you  ; 
and  esteem  them  very  highly  in  love  for  thcur  work's 
sake."  He  means  not  only  in  reward  of  their  work, 
but  in  aid  of  it ;  for  unless  you  inasi;nijy  his  oilice,  you 
are  not  likely  to  be  impressed  by  it;  and  as  your  regard 
for  the  preacher  declines,  so  will  your  profit  hij  him. 
Your  n;lation  to  him  is  such,  that,  if  he  is  degra«led, 
you  are  disgraced  in  Jiim ;  and  if  he  is  honored,  you 
share  in  his  respectability.  Ministers  arc  men  ;  and 
"  the  best  of  men  are  but  men  at  the  best."  You  arc 
not  required  to  approve  of  their  infirmities,  or  even  to 
be  ignorant  of  them :  but  suRsly  you  will  not  be  sus- 
picious ;  you  will  not  invite  or  welcome  n'fleciion  and 
insinuation ;  nor,  like  too  many,  sj)eak  of  him,  or  suf- 
fer him  to  be  spoken  of,  before  children  and  servajits 
and  strangers,  with  a  levity  and  lre(!dom,  far  from 
being  adapted  to  increase  or  preserve  esteem  and  re- 
spect. You  will  consider  liis  chiu-actcr  not  only  aa 
forming  his  crown,  but  as  essential  to  his  acceplanco 
and  success.  "  Receive  him  therefore  in  tlje  Lord 
with  all  gladness;  and  hold  such  in  re})utation." 

Thirdly,  These  duties  respect  your  Felloiv-Memhers. 


IN  THE  CHURCH.  121 

They  are  all  comprehencled  in  love  :  and  you  are  re- 
quired to  "  love  one  another  out  of  a  pure  heart  fervent- 
ly: "  to  "love  as  brethren."  Has  a  fellow  Christian 
erred?  "Thou  shalt  not  hate  thy  brother  in  thine 
heart ;  thou  shalt  in  anywise  rebuke  thy  neighbor,  and 
not  suffer  sin  upon  him."  Has  he  been  overtaken  in  a 
fault  ?  "  Ye  that  are  spiritual,  are  to  restore  such  an 
one  in  the  spirit  of  meekness,  considering  yourselves 
lest  you  also  be  tempted."  Is  he  decUning  in  zeal,  and 
negligent  in  duty  ?  You  are  "  to  consider  him,  to  pro- 
voke him  to  love  and  to  good  works."  Is  he  oppressed  ? 
You  are  to  bear  his  "  burdens,  and  so  fulfil  the  law  of 
Christ."  Is  he  in  want  ?  You  are  to  give  him  such 
things  as  are  needfid.  "  Now,"  says  the  Apostle, 
"  we  exhort  you,  brethren,  warn  them  that  are  unruly, 
comfort  the  feeble-minded,  support  the  weak,  be  pa- 
tient toward  all  men.  See  that  none  render  evil  for 
evil  unto  any  man  ;  but  ever  follow  that  which  is  good, 
both  among  yourselves  and  to  all  men." 

Fourthly,  Your  duty  concerns  the  welfare  and  pros- 
perity of  the  ivJwle  Interest.  Not  that  you  are  to  be 
exclusively  attentive  to  your  own  community.  You 
are  unfit  to  be  a  member  of  any  Christian  Church  un- 
less you  can  say,  "  grace  be  with  all  them  that  ]o\^ 
our  Lord  Jesus  Christ  in  sincerity."  But  our  condi- 
tions and  circumstances  must  regulate  not  the  prin- 
ciple, but  the  exercises  and  tlie  expressions  of  duty. 
The  private  affections  are  not  incompatible  with  the 
public,  but  conduct  to  them  ;  and  the  way,  the  best 
way,  the  only  way,  by  which  we  can  promote  the 
good  of  the  whole,  is  by  advancing  the  good  of  a  part. 
The  man  who,  in  opposing  patriotism,  ])leads  that  the 
world  is  his  country,  and  all  mankind  his  fellow  citi- 
11 


122  THE  CHRISTIAN, 

zens,  has  no  country,  no  fellow  citizens.  The  object 
for  which  he  pretends  to  be  concerned  is  too  indistinct 
to  impress ;  too  distant  to  approach  ;  too  extensive  to 
grasp.  To  come  nearer.  If  a  man  were  to  disregard 
his  family,  under  pretence  that  he  was  acting  on  a 
broader,  nobler  principle,  and  for  an  object  less  self* 
ish  and  contracted,  even  the  nation  at  large ;  he  would 
soon  be  told  that  the  nation  consists  of  families ;  that 
one  of  these  is  committed  to  his  care  ;  that  this  he  can 
improve ;  that  this  he  ought  pecuharly  to  regard,  even 
tor  the  sake  of  the  public.  "  He  that  provideth  not 
for  his  own,  especially  those  of  his  o^vn  house,  hath 
denied  the  faith,  and  is  worse  than  an  infidel."  It  is 
much  the  same  here.  It  is  the  will  of  God  that  we 
feel  a  special  sympathy  with  the  religious  society  to 
which  we  belong.  This  demands  our  immediate  at- 
tention, and  efforts,  and  sacrifices ;  and  all  the  mem- 
bers in  their  respective  places,  and  by  all  the  influences 
they  can  employ,  should  seek  to  excel  to  the  edifying 
of  the  Church. 

Now  the  first  thing  that  seems  to  strike  us  with  re- 
gard to  the  prosperity  of  a  cause  is,  the  increase  of  its 
members.  There  is,  however,  one  kind  of  accession 
which  a  Church  should  not  value  nor  seek  after.  It 
is  the  drawing  members  from  other  churches,  where 
they  already  hear  "  the  truth  as  it  is  in  Jesus,"  and  en- 
joy the  fellowship  of  the  Gospel.  We  do  nothing  in 
filling  one  place,  by  emptying  another,  where  the  same 
work  is  carrying  on.  The  transferring  of  soldiers 
from  one  regiment  into  another,  does  not  increase  the 
king's  arm}^,  or  add  to  the  defence  of  the  country. 
The  thing  is  to  gain  fresh  recruits.  Our  aim  should 
ne  to  make  converts,  not  proselytes.    But  it  is  dehgbt- 


IN  THE  CHURCH.  123 

fill  when  the  inquiry  is  often  made,  What  shall  we  do 
to  be  saved  ? — when  sinners  are  turned  from  darkness 
unto  hght,  and  the  power  of  Satan  unto  God  :  when 
Zion,  surprised  at  the  quaUty  and  number  of  her  sons 
and  daughters,  exclaims,  "who  hath  begotten  me 
these  ?  these,  where  have  they  been  ?  " — and  the  Lord 
adds  to  the  Church  daily  such  as  shall  be  saved. 

But  harmony  is  included  in  the  welfare  of  a  Church, 
It  can  only  edify  itself  in  love.  "  For  where  envying 
and  strife  is,  there  is  confusion  and  every  evil  work. 
But  the  wisdom  that  is  from  above  is  first  pure,  then 
peaceable,  gentle,  and  easy  to  be  entreated,  full  of 
mercy  and  good  fruits,  without  partiality,  and  without 
hypocrisy.  And  the  fruit  of  righteousness  is  sown  in 
peace  of  them  that  make  peace." 

It  takes  in  also  purity.  "Therefore,"  says  the 
Prophet,  "  keep  peace  and  truth :"  and,  says  the  Apos- 
tle, "  speaking  the  truth  in  love."  The  Church  of 
Ephesus  is  commended  for  not  bearing  them  that  are 
evil.  Our  concern  for  the  sanctity  of  our  communion 
is  to  appear  in  maintaining  godly  discipline  ;  in  not 
admitting  irreligious  characters,  whatever  recommen- 
dations they  may  otherwise  possess ;  and  in  excluding 
them  when  they  discover  themselves  to  be  ungodly 
after  they  have  been  admitted.  Improper  individuals 
will  occasionally  enter  the  Church :  there  is  no  pre- 
venting it,  unless  we  were  omniscient.  But  we  can- 
not search  the  heart ;  and  our  leaning  ought  always 
to  be  on  the  side  of  charity  :  it  is  better  to  be  mistaken 
and  deceived,  than  to  be  suspicious  and  censorious, 
or  to  destroy  one  for  whom  Christ  died.  But  when 
the  mask  under  which  the  man  entered  is  shifted 
aside,  and  his  conduct  appears  sinful,  "  put  away  fi-om 


124  THE    CHRISTIAN, 

among  you,"  says  the  Scripture,  "that  wicked  per- 
son." He  disgraces  you ;  and  he  will  contaminate — 
"  a  little  leaven  leaveneth  the  whole  lump." 

Some  Christians  not  only  individually  but  collec- 
tively do  not  sufficiently  think  upon  and  pursue 
"  whatsoever  things  are  lovely  and  of  good  report." 
A  Church  may  be  austere  and  harsh  and  forbidding: 
but  much  of  its  usefulness  depends  upon  its  amiable- 
ness.  And  this  will  arise  from  its  character  for  benev- 
olence, and  public  spirit,  and  liberaUty ;  and  from  its 
joining,  with  firmness  of  adherence  to  essential  truth, 
latitude  in  thmgs  circumstantial ;  from  its  tenderness 
in  receiving  the  weak,  but  not  to  doubtful  disputations  ; 
from  its  readiness  to  receive  all  as  Christ  has  received 
us,  to  the  glory  of  God. 

Towards  this  prosperity  every  member  should  aim 
and  labor  to  contribute,  by  his  prayers,  his  conversa- 
tion, his  example,  his  temper,  his  influence.  And  a 
Church  thus  flourishing ;  increasing  with  all  the  in- 
crease of  God,  in  number,  and  peace,  and  sanctity,  and 
every  moral  excellency,  is  the  noblest  sight  on  earth ; 
and  full  of  attraction,  and  impression ;  and  "  a  specta- 
cle to  the  world,  to  angels,  and  to  men  ; "  it  looks  forth 
as  the  morning,  clear  as  the  moon,  bright  as  the  sun, 
and  terrible  as  an  army  with  banners.  Let  us  con- 
clude. 

First,  We  have  been  speaking  of  those  that  are 
within.  But  there  are  some  who  are  yet  without^ 
whose  condition  we  lament,  and  to  whom  we  there- 
fore would  address  the  language  of  inquiry  and  in- 
vitation, "  Come  in,  thou  blessed  of  the  Lord ;  why 
tarriest  thou  without?"  And  where  do  we  find 
these?    We  find  them  among  you,  whose  character 


IN  THE  CHURCH.  125 

and  conduct  are  irreproachable,  who  constantly  attend 
the  preaching  of  the  Cross,  who  are  glad  when  they 
say  unto  you,  Let  us  go  into  the  House  of  the  Lord ; 
who  have  even  the  worship  of  God  in  your  families  ; 
and  are  not  strangers  to  your  closets — and  yet  keep 
aloof  from  the  table  of  the  Lord,  where  with  his  dying 
breath  he  is  saying,  "  Do  this  in  remembrance  of  me." 
We  find  them  amongst  those  of  you  who  so  often  re- 
main as  spectators  at  the  holy  solemnity,  and  looking 
down  upon  the  privileged  partakers,  sigh  and  say, 
"  How  goodly  are  thy  tents,  O  Jacob,  and  thy  taber- 
nacles, O  Israel !  " — yet  are  restrained  from  approach- 
ing, not  by  carnality  but  timidity ;  and  by  forgetting 
that  "  all  the  fitness  he  requireth  is  to  feel  your  need 
of  him."  We  find  them  among  you,  my  young 
friends ;  you,  who  are  shunning  the  paths  of  the  de- 
stroyer; you,  whose  consciences  are  awake,  whose 
hearts  are  tender,  whose  minds  are  impressed  by  di- 
vine things, — and  who  are  detained  by  looking  for  a 
change  too  sudden  and  too  sensible  ;  and  for  a  kind 
and  degree  of  evidence  and  assurance  by  no  means 
necessary. 

People  talk  of  the  young,  and  seem  to  require  m.ore 
satisfaction  with  regard  to  them,  than  with  regard  to 
older  candidates.  But  wherefore  ?  Do  persons  grow 
more  simple  and  open  and  undesigning  as  they  ad- 
vance in  life?  Who  are  the  members  by  whom 
churches  have  been  troubled  and  disgraced  ?  Not 
those  who  joined  themselves  to  the  Lord  young,  and 
very  young  too.  I  never  knew  a  minister  who  had 
to  repent  of  encouraging  such  communicants.  And 
how  many  youths  have  I  known,  who,  humanly 
speaking,  would  have  been  excellent  and  useful  char- 


126  THE  CHRISTIAN, 

acters  now,  but  they  were  not  encouraged,  when,  as 
our  Saviour  says,  they  were  not  far  from  the  kmgdom 
of  God.  Their  foot  was  on  the  threshold  of  conver- 
sion ;  but  no  one  took  them  by  the  hand,  to  draw 
them  in — but  there  were  enough  ready  to  draw  them 
back :  the  world  laid  hold  of  them :  or  their  convic- 
tions, for  want  of  cherishing,  died  away.  Some  of 
them  are  now  sitting  in  the  seat  of  the  scornful :  oth- 
ers, though  not  the  victims  of  error  and  vice,  are  in  a 
state  of  indifference  with  regard  to  the  holy  commu- 
nion, which  is  likely  to  continue  for  life.  Whereas, 
had  they  entered  the  Church  when  there  was  nothing 
to  justify  their  refusal,  they  would  have  been  decided ; 
their  return  into  the  world  would  have  been  cut  off; 
they  would  have  felt  identified  with  a  peculiar  people  ; 
their  impressions  would  have  been  fonned  into  princi- 
ples and  habits ;  and  the  whole  man  would  have  been 
changed  from  gloiy  to  glory  as  by  the  Spirit  of  the 
Lord. 

My  young  friends,  hesitate,  we  beseech  you,  no  lon- 
ger. Fulfil  ye  our  joy  in  verifying  the  promise,  "I 
will  pour  water  upon  him  that  is  thirsty,  and  floods 
upon  the  dry  ground  ;  I  will  pour  my  Spirit  upon  thy 
seed,  and  my  blessing  upon  thine  offspring :  and  they 
shall  spring  up  as  among  the  grass  as  willows  by  the 
water-courses.  One  shall  say,  I  am  the  Lord's ;  and 
another  shall  call  himself  by  the  name  of  Jacob ;  and 
another  shall  subscribe  with  his  hand  unto  the  Lord, 
and  surname  himself  by  the  name  of  Israel." 

Then  will  your  peace  be  as  a  river.  You  will  gain 
all  the  succours  your  age  and  your  condition  require. 
You  will  become  examples  to  others  in  the  same  pe- 
riod of  life :  and  the  young  love  to  follow  the  young. 


IN  rtlE   CHURCH.  127 

Your  usefulness,  early  commenced,  will  advance  witb 
your  character,  and  influence,  and  years :  and  planted 
so  soon  in  the  house  of  the  Lord,  you  will  flourish  in 
the  courts  of  our  God,  and  bring  forth  fruit  in  old  age. 

Many  of  you  are  the  children  of  religious  parents. 
How  are  they  now  praying  that  my  attempt  to  bring 
you  to  a  decision  may  be  effectual !  See  you  not  the 
tears  now  dropping  from  the  cheek  of  thy  father — thy 
mother — at  thy  side ;  while  each  says,  "  if  thy  heart 
be  wise,  my  heart  shall  rejoice,  even  mine."  Some 
of  us  can  speak  from  experience.  We  only  recom- 
mend what  we  have  exemplified.  We  were  enabled 
early  to  dedicate  ourselves  unto  God ;  and  we  have 
found  his  yoke  easy,  and  his  burden  light.  We  have 
found  his  ways  pleasantness  and  peace.  We  have 
found  "godliness  profitable  unto  all  things,  having 
promise  of  the  fife  that  now  is,  and  of  that  which  is  to 
come."  And,  next  to  the  salvation  of  our  souls,  we 
daily  praise  him  for  an  early  conversion.  "I  bless 
tliee,  O  God,  for  many  things,"  says  Beza  in  his  will 
and  testament,  "  but  especially  that  I  gave  up  myself 
to  thee  at  the  early  age  of  sixteen." 

Wait  then  no  longer.  Be  encouraged  by  the  assur- 
ance, "  I  love  them  that  love  me ;  and  those  that  seek 
me  early  shall  find  me."  If  the  flower  be  not  blown, 
ofler  the  bud — 

"  The  flower,  when  offered  in  the  bud. 
Is  no  mean  sacrifice  " 

in  his  account.  And  through  all  the  changes  of  life, 
and  from  the  borders  of  the  grave,  he  will  honor  this 


128  THE   CHRISTIAN, 

surrender,  and  say,  "  I  remember  thee  the  kindness  of 
thy  youth." 

Secondly,  We  see  that  while  Christianity  expects  us 
to  enter  the  Churcli,  it  does  not  leave  us  to  ourselves 
in  it,  but  accompanies  us  with  its  social  obligations,  and 
requires  us  to  be  found  in  the  performance  of  every 
part  of  relative  duty.  Unless  you  cultivate  the  princi- 
ples and  dispositions  pertaining  to  the  condition,  you 
have  no  right  to  its  benefits.  Unless  you  bring  forth 
fruit  in  the  vineyard,  you  are  cumberers  of  the  ground. 
If  in  the  master's  house,  you  are  unprofitable,  you  are 
wicked  servants.  Here,  as  everywhere  else  in  religion, 
privilege  and  duty  go  together.  You  had  therefore 
better  resign  your  connexion  with  the  Church,  if  you 
are  blanks  in  it.  How  much  more  if  you  are  blots ! 
Your  relation  to  the  body  of  Christ  stamps  upon  you  a 
sacred  cliaracter.  It  produces  a  responsibility  pecu- 
liarly awful.  As  professors  of  his  religion,  you  are  wit- 
nesses for  God ;  and  you  depose  by  your  actions,  as 
well  as  by  your  words — and  will  you  bear  a  false,  or  a 
defective  testimony?  You  are  charged  individually 
with  a  portion  of  the  glory  of  the  Redeemer;  and  will 
you  not  be  concerned  to  carry  it  unsullied  to  the 
gi-ave  ? 

Beware,  therefore,  lest  by  any  temper  or  carriage 
you  should  cause  the  adversaries  of  the  Lord  to  blas- 
pheme, and  tlie  way  of  truth  to  be  evil  spoken  of. 
Do  not  sadden  the  heart,  and  slacken  the  hands  of 
your  minister.  Do  not  prove  a  grief  to  the  strong,  and 
a  stumblingblock  to  the  weak  among  your  brethren : 
but  "  make  straight  paths  for  your  feet,  lest  tliat  which 
is  lame  be  turned  out  of  the  way  ;  .but  let  it  rather  be 


IN  THE   CHURCH.  129 

healed."  "Walk  worthy  of  the  vocation  wherewith 
ye  are  called,  with  all  lowliness  and  meekness,  with 
longsLiffcring,  forbearing  one  another  in  love  ;  endeav- 
oring to  keep  the  unity  of  the  S[)irit  in  the  bond  of 
peace.  Let  no  corrupt  communication  proceed  out  of 
youi*  mouth,  but  that  which  is  good  to  the  use  of  edify- 
ing, that  it  may  minister  grace  unto  the  hearers.  And 
grieve  not  the  Holy  Spirit  of  God,  whereby  ye  are  seal- 
ed unto  the  day  of  redemption.  Let  all  bitterness,  and 
wrath,  and  anger,  and  clamor,  and  evil-speaking,  be 
put  away  from  you,  with  all  malice."  Thus  you  will 
be  harmless  and  blameless,  the  sons  of  God,  without 
rebuke,  in  the  midst  of  a  crooked  and  perverse  nation, 
among  whom  ye  shine  as  lights  in  the  world,  holding 
forth  the  word  of  life. 

Even  then,  you  may  not  escape  censure  and  re- 
proach. But  you  will  not  be  buffeted  for  your  faults  ; 
and  therefore  may  take  it  patiently.  Your  enemies 
will  find  nothing  whereof  to  accuse  you,  but  in  the  law 
of  your  God.  You  will  suffer  for  righteousness'  sake, 
for  well-doing,  as  Christians:  and  then  you  need  not  be 
ashamed,  but  rejoice  that  you  are  partakers  of  Christ's 
sufferings ;  that  when  his  glory  shall  be  revealed,  ye 
also  may  rejoice  with  exceeding  joy. 

Thirdbj,  We  may  learn  that  while  we  are  under  ob- 
ligation to  make  a  profession  of  religion,  and  come  to 
the  table  of  communion,  the  Lord's  Supper  is  not  a 
passport  to  heaven  ;  and  a  connexion  with  a  visible 
Church  does  not  prove  our  belonging  to  the  invisible. 
The  form  of  godliness  is  becoming,  and  useful,  and 
necessary,  as  the  dress  of  godliness:  but  it  is  nothing, 
it  is  worse  than  nothing,  as  a  substitute  for  the  reality. 
For,  in  this  case,  there  is  the  ultnost  familiarity  with 


130  THE  CHRISTIAN, 

divine  things ;  and  this  prevents,  this  destroys  their 
irnpressiveness.  The  very  position  of  the  man  screens 
conscience  from  alarm,  while  the  terrors  of  the  Lord 
are  addressed  to  those  that  are  ivithout :  and  as,  by  his 
assumption  of  the  character,  he  passes  for  a  Christian, 
and  is  so  treated  by  the  world  and  by  his  brethren, 
and  is  so  addressed  and  encouraged  and  comforted  by 
the  minister,  he  is  in  danger  of  taking  it  for  granted 
that  he  is  such — when  the  end  of  these  things  is  death. 
"  For  what  is  the  hope  of  the  hypocrite,  though  he 
hath  gained,  when  God  taketh  away  his  soul?"  He 
may  be  discovered  and  exposed  in  life  ;  and  if  not,  his 
name  and  his  place  in  the  Church  will  soon  avail  him 
nothing.  The  privileges  he  has  enjoyed,  instead  of 
affording  him  any  security,  will  aggravate  the  awful- 
ness  of  his  condemnation.  He  not  only  perishes 
"  from  the  way,"  but  from  the  holy  hill  of  Zion — from 
the  sanctuary  of  God.  He  falls  at  the  foot  of  the  altar. 
He  drops  into  hell,  from  the  table  of  the  Lord,  and  with 
the  sacred  symbols  of  his  body  and  his  blood  in  liis 
hand  and  in  his  mouth.  The  house  of  God,  in  which 
he  pretended  to  worship  ;  the  pew  in  which  he  trifled 
so  many  hours  away,  in  hearing  the  word  only ;  the 
pulpit,  and  the  form  of  the  man  of  God  exerting  him- 
self in  it :  the  chalice  that  never  trembled  in  his  un- 
worthy hand — these  will  be  the  most  dreadful  images 
that  will  present  themselves  to  the  eye  of  his  lost  mind. 
The  truths  he  professed  to  believe  and  recommend ; 
the  sacred  exercises  in  which  he  engaged,  with  those 
who  call  on  the  name  of  the  Lord  ;  his  favorite  psalms 
and  hymns  in  which  he  so  often  mocked  him  with 
"a  solemn  sound  upon  a  thcughiless  tongue;"  his  sit- 
ting to  hear,  and  to  judge  of  the  qualification  of  candi- 


IN  THE  CHURCH.  131 

dates  ;  his  joining  with  the  Church  in  reproving,  sus- 
pending, excommunicating  other  members  with  all 
the  grimace  of  feigned  sanctity  and  zeal — this  will 
be  the  food  of  the  worm  that  never  dies,  and  the  fire 
that  never  shall  be  quenched. 

Yet  in  some  cases,  it  would  appear  that  the  extent 
and  the  continuance  of  religious  delusion  may  be 
as  wonderful,  as  the  detection  will  be  tremendous. 
"When  once  the  Master  of  the  house  is  risen  up,  and 
hath  shut  to  the  door,  and  ye  begin  to  stand  without, 
and  to  knock  at  the  door,  saying.  Lord,  Lord,  open 
unto  us;  and  he  shall  answer  and  say  unto  you,  I 
know  ye  not  whence  ye  are ;  then  shall  ye  begin  to 
say" — Not  know  us  ?  Why,  "  We  have  eaten  and 
drunk  in  thy  presence,  and  thou  hast  taught  in  our 
streets.  But  he  shall  say,  I  tell  you,  I  know  not  whence 
ye  are ;  depart  from  me,  all  ye  workers  of  iniquity. 
There  shall  be  weeping  and  gnashing  of  teeth,  when 
ye  shall  see  Abraham  and  Isaac  and  Jacob,  and  all  the 
prophets,  in  the  kingdom  of  God,  and  yourselves  thrust 
out.  And  they  shall  come  from  the  east,  and  from  the 
west,  and  from  the  north,  and  from  the  soutli,  and 
shall  sit  down  in  the  kingdom  of  God.  And,  behold, 
there  are  last  which  shall  be  first,  and  there  are  first 
which  shall  be  last." 

"  But,  beloved,  we  hope  better  things  of  you,  and 
things  that  accompany  salvation,  though  we  thus 
speak."  You  are  poor  in  spirit.  You  mourn  for 
sin.  You  hunger  and  thirst  after  righteousness.  You 
love  his  salvation,  and  you  love  his  services.  You 
gloiy  in  his  cross,  and  you  admire  his  character, 
and  long  to  bear  the  image  of  the  heavenly.  Yet 
you  are  often  ready  to  shrink  back     you  often,  you 


132  THE  CHRISTIAN, 

alwa3^s  pray,  "  Search  me,  O  God,  and  know  my 
heart ;  tiy  me,  and  know  ray  thoughts ;  and  see  if 
there  be  any  wicked  way  in  me,  and  lead  me  in 
the  way  everlasting."  Well,  be  assured  of  this,  that 
you  are  more  welcome  to  his  house,  than  you  ever 
feel  yourself  to  be  unworthy.  He  himself  rises  up, 
and  in  all  the  freeness  and  tenderness  of  his  love, 
invites  you  to  his  table ;  and  cries,  "  Eat,  O  friends ; 
drink  you,  drink  abundantly,  O  beloved ! " 

And  we,  fowthly,  conclude  by  hailing  those  who 
are  not  only  members  of  a  Christian  Church,  but 
are  joined  to  the  Lord,  and  are  of  one  spirit  with  him. 
Not  resting  in  the  outward  and  visible  sign,  you 
realize  the  inward  and  spiritual  grace.  You  discern 
the  Lord's  body ;  and,  by  the  exercise  of  faith  on  the 
Sacrifice  of  the  Cross,  your  experience  tells  you  that 
his  flesh  is  meat  indeed,  and  his  blood  drink  indeed. 
You  have  a  joy  in  divine  things  which  mere  professors 
and  formalists  know  nothing  of.  How  often,  in  his 
word  and  ordinances,  do  you  sit  under  his  shadow 
with  delight,  and  find  his  fruit  sweet  to  your  taste. 
How  often  when  lying  down  in  green  pastures,  and 
feeding  beside  the  still  waters,  do  you  exclaim,  "  Oh ! 
how  great  is  his  beauty,  and  how  great  is  his  good- 
ness." While  the  men  of  the  world  consider  you  as 
enslaved  by  superstition,  you  walk  at  liberty,  because 
you  keep  his  conmiandments.  While  they  represent 
you  as  given  up  to  dulness  and  melancholy,  you  can 
look  them  in  the  face,  and  say, 

"  The  men  of  grace  have  found 
Glory  begun  below  ; 

And  heavenly  fruits  on  earthly  ground 
From  faith  and  hope  may  grow. 


IN  THE  CHURCH.  133 

««  The  hill  of  Zion  yields 

A  thousand  sacred  sweets, 
Before  we  reach  the  heavenly  fields, 


Yes,  you  are  already  blessed.  But  what  a  prospect 
is  before  you  !  Death  has  been  called  a  going  home — 
but  it  is  going  to  church — going  from  the  church 
below  to  the  Church  above.  Your  communion  on 
earth  has  its  trials.  It  is  a  mixed  state  of  things ;  and 
owing  to  the  apostasies  of  some,  and  the  backslidings 
of  others,  and  the  infirmities  of  all,  you  are  often 
sorrowful  for  the  solenm  assembly,  and  the  reproach 
of  it  is  a  burden.  Yet  it  is  a  pleasing  emblem,  and 
earnest  of  the  followship  of  heaven ;  but  its  defects, 
as  well  as  its  excellences,  should  lead  you  to  aspire 
after  that  world  where  the  Canaanite  will  be  no  more 
in  the  house  of  the  Lord  forever:  and  where  the 
spirits  of  just  men  are  made  perfect.  "  Therefore  are 
they  before  the  throne  of  God,  and  serve  him  day  and 
night  in  his  temple :  and  he  that  sitteth  on  the  throne 
shall  dwell  among  them.  They  shall  hunger  no  more, 
neither  thirst  any  more  ;  neither  shall  the  sun  light  on 
them,  nor  any  heat.  For  the  Lamb  which  is  in  the 
midst  of  the  throne  shall  feed  them,  and  shall  lead 
them  unto  living  fountains  of  waters :  and  God  shall 
wipe  away  all  tears  from  their  eyes." 

Ah!  Christian,  though  you  will  soon  change  your 
place,  you  will  not  change  your  associates.  When 
death  lets  you  go,  you  will  return  to  your  own  com- 
pany. Now  were  you  setting  off  for  a  country  which 
you  had  never  seen,  would  it  not  be  very  relieving  to 
think  that  you  would  find  yourself  at  home  tliere — 


134  THE  CHRISTIAN, 

many  of  your  connexions  being  there  already — and  the 
rest  assuredly  coming  after  ?  If,  Christian,  you  are  at 
present  a  stranger  to  the  heavenly  world,  the  heavenly 
world  is  not  a  stranger  to  you.  There  is  you  Father. 
There  is  your  Saviour.  There  are  the  angels  who 
have  been  your  ministering  spirits.  There  are  all 
the  saints,  your  brethren  in  Christ.  There  are  your 
dear  friends  and  fellow  worshippers,  who  have  pre- 
ceded you — while  those  you  leave  behind  are  loosen- 
ing and  preparing  to  follow. 

And  can  you  imagine  that  your  religious  acquain- 
tance will  not  be  renewed,  and  your  holy  intimacies 
be  completed,  there ?  "I  am  fully  persuaded,"  says 
Baxter,  "  that  I  shall  love  my  friends  in  heaven,  and 
therefore  know  them.  And  this  principally  binds  me 
to  them  on  earth.  And  if  I  thought  I  should  never 
knov/  them  more,  nor  therefore  love  them  after  death, 
I  should  love  them  comparatively  little,  as  I  do  all 
other  transitory  objects.  But  I  now  delight  in  conven- 
ing with  them,  as  believing  I  shall  commune  with 
them  forever."  Paul  was  hke-minded.  "For  what 
is  our  hope,  or  joy,  or  crown  of  rejoicing?  are  not 
even  ye  in  the  presence  of  our  Lord  Jesus  Christ  at 
his  coming  ?    For  ye  are  our  glory  and  our  joy." 


IN  THE  WORLD.  135 


LECTURE  V. 

THE  CHRISTIAN,  IN   THE  WORLD. 

"And  now  I  am  no  more  in  the  world,  but  these  are  in  the  world." 
John  xvii.  11. 

According  to  Isaiah,  it  is  a  privilege  to  "hear  a 
word  behind  us,  saying,  This  is  the  way,  walk  ye  in  it, 
when  we  turn  to  the  right  hand,  and  when  we  turn  to 
the  left."  Truth  and  safety  lie  in  the  middle.  The 
pilgrim,  ascending  the  Hill  Difficulty,  saw  a  lion  on 
the  right  hand,  and  a  lion  on  the  left ;  and  was  afraid 
to  advance.  But  he  was  informed  by  a  voice  from 
above,  that  these  lions  were  chained ;  and  need  only 
alarm  those  who  approached  the  sides  of  the  road. 
The  middle  was  perfectly  secure:  and  keeping  in  this, 
though  these  creatures  might  look  and  roar  at  him, 
they  could  not  hurt.  This  is  another  instance  of  the 
profound  truth,  as  well  as  genius,  with  which  Bun- 
yan  describes  things  in  his  exquisitely  simple  and  ad- 
mired book.  The  wisest  of  men  but  gives  us  the 
same  fact,  when  he  represents  Wisdom  as  saying,  "  I 
lead  in  the  way  of  righteousness,  in  the  midst  of  the 
paths  of  judgment."  The  sentiment  may  be  exem- 
plified in  every  thing  moral  and  rehgious.  Economy 
is  equally  remote  from  profusion  and  parsimony. 
Courage  stands  between  rashness  and  fear.  Patience 
is  equally  destroyed  by  feeling  too  little  or  too  much : 
for  which  reason  we  are  forbidden  both  to  despise  the 
chastening  of  the  Lord,  and  to  faint  when  we  are  re- 


136  THE  CHRISTIAN, 

buked  of  him.  The  evils  to  be  avoided  in  all  these 
cases  come  so  near  together,  that  "narrow  is  the  way 
that  leadeth  unto  life,  and  few  there  be  that  find  it." 

Let  us  take  this  general  reflection,  and  apply  it  to  a 
particular  case.  Our  Lord  said  to  his  disciples — "  I 
have  chosen  you  out  of  the  world."  "  Ye  ai'e  not  of 
the  world,  even  as  I  am  not  of  the  world."  And  they 
cannot  remember  and  feel  this  too  powerfully ;  not 
only  when  they  assume  a  profession  of  religion,  but  in 
every  stage  of  their  subsequent  progress.  But  though 
their  inheritance  is  above,  their  residence  is  below. 
Though  they  are  bound  for  glory,  they  are  now  stran- 
gers and  pilgrims  on  earth.  Though  they  are  not  of 
the  world,  they  are  in  it.  "  I  am  no  more, "  says  the 
Saviour  "  in  the  world,  but  these  are  in  the  worldP 

They  are  in  the  world,  in  distinction  from  heaven. 
This  is  the  final  abode  of  the  blessed ;  and  this  high 
and  holy  place  is  much  more  congenial  with  their 
views  and  feehngs  than  the  earth,  where  they  are  now 
left.  In  the  natural  creation,  things  are  distinguished 
and  sepai-ated  according  to  their  qualities ;  and  the 
Apostle  asks  with  regard  to  the  Church,  "What  com- 
munion hath  light  with  darkness  ;  and  what  fellowship 
hath  righteousness  with  unrighteousness,  and  what 
part  hath  he  that  belie veth  with  an  infidel?  "  Order, 
therefore,  seems  to  require  that  as  soon  as  men  are 
conv^erted,  and  bear  the  image  of  the  heavenly,  they 
should  go  to  their  own  company  ;  and  not  remain  in 
"a  world  lying  in  wickedness."  But  were  this  to  be 
the  case,  the  triumph  would  be  obtained  without  the 
fight:  and  the  prize  would  be  reached  without  run- 
ning the  race :  conversion  would  be  always  the  signal 
of  dissolution;  and  rehgion  would  enter  our  families 


IN  THE  WORLD.  137 

like  an  undertaker,  to  caiTy  off  our  connexions  to  the 
gi-ave.  But  there  is  a  way ;  and  the  end  of  this  is 
peace ;  there  is  a  course ;  and  this  is  to  be  finished 
with  joy.  The  Jews  imagined  they  were  to  possess 
the  land  flowing  ^\ith  milk  and  honey  as  soon  as 
they  were  dehvered  from  the  house  of  bondage  ;  but 
the  wilderness  was  their  abode  for  forty  years ;  and 
though  this  condition  was  far  better  than  the  place 
from  whence  they  came  out,  it  was  not  to  be  compared 
with  their  destination.  "  Ye  are  not  yet  come  unto 
the  rest  and  the  inheritance  which  the  Lord  your  God 
giveth  you." 

They  are  in  the  world,  in  opposition  to  the  require- 
ments of  Superstition.  This  degrading  and  pei'verting 
system  veiy  early  prevailed,  saying,  touch  not,  taste 
not,  handle  not:  forbidding  also  to  marry,  and  com- 
manding to  abstain  from  meats  which  God  hath  cre- 
ated to  be  received  with  thanksgiving  of  them  which 
believe  and  honor  the  truth ;  and  inducing  the  vota- 
ries, if  not  always  by  precept  yet  by  commendation, 
to  resign  their  secular  callings,  and  recede  from  society, 
and  live  in  cells  and  dens  and  caves  of  the  earth — 
which  things  have  indeed  a  show  of  wisdom  in  will- 
worship  and  humility  and  neglecting  of  the  body,  not 
in  any  honor  to  the  satisfying  of  the  flesh.  But  all 
this  was  really  after  the  commandments  and  doctrines 
of  men.  Christianity  yields  it  no  real  countenance. 
This  is  not  overcoming  the  world,  but  refusing  the 
combat.  This  is  not  fighting  but  fleeing.  This  is 
putting  the  candle  under  a  bushel  instead  of  a  candle- 
stick, where  it  can  give  light  to  all  that  are  in  the  house. 
But,  says  the  Saviour,  "  Let  your  light  so  shine  before 
12 


138  THE  CHRISTIAN, 

men,  that  they  may  see  your  good  works,  and  glorify 
your  Father  who  is  in  heaven." 

They  are  in  the  world,  in  quaUfication  of  a  mistake, 
to  which  some  Christians  even  now  are  prone,  and 
which,  though  it  does  not  carry  them  into  Popery,  ivith- 
draws  them,  shall  I  say,  too  much,  or  rather  improperlyy 
from  the  ivorld.  For  here  we  may  err,  not  only  in  the 
article  of  conformity,  but  separation ;  not  only  in  our 
indulgence,  but  in  our  mortification ;  not  only  in  our 
love,  but  in  our  aversion.  If  we  are  the  friends  of  the 
world,  we  are  the  enemies  of  God ;  yet  we  are  to  honor 
all  men.  If  we  shun  the  course  of  this  world,  we  are 
not  to  neglect  their  welfare.  While  we  decline  the 
wicked  as  companions,  we  are  to  attend  to  them  as 
patients,  and  endeavor  to  recover  and  save  and  bless 
them.  The  ground  that  at  present  does  not  yield  us 
pleasure,  must  furnish  us  with  employment;  that  cul- 
tivating the  barren  and  the  briery  soil,  under  the  divme 
agency,  for  us — in  some  few  spots  at  least — the  wil- 
derness and  the  solitary  j)lace  may  be  made  glad,  and 
the  desert  rejoice  and  blossom  as  the  rose.  This 
brings  us  to  the  subject  of  our  present  meditation — 
The  Christian 

In  the  World. 

The  theme  would  fill  volumes ;  and  we  have  only 
a  single  Lecture  for  the  discussion  of  it.  But  let  us  do 
what  we  can.  Let  us  take  five  views  of  the  subject. 
Let  us  consider  the  Christian  in  the  World,  as 

In  a  sphere  of  Activity. 
In  a  sphere  of  Observation. 
In  a  sphere  of  Danger. 


IN  THE  WORLD.  139 

In  a  sphere  of  Self-Improvement. 
In  a  sphere  of  Usefulness. 

I.     In  a  sphere  of  Activity. 

God  obviously  intended  us  for  a  hfe  of  engagement; 
and  the  design  is  no  less  conducive  to  our  own  advan- 
tage individually,  than  to  the  welfare  of  the  commu- 
nity in  which  we  live.  It  is  said,  that  in  Turkey  the 
Grand  Seignior  himself  must  have  been  articled  to 
some  mechanical  trade.  Paul  had  a  learned  education, 
yet  he  was  taught  the  craft  of  tent-making;  and  we  see 
of  what  importance  it  was  to  him  in  a  particular  emer- 
gency. The  Jews  proverbially  said,  that  he  who  did 
not  bring  up  his  son  to  some  employment,  taught  him 
to  be  a  thief.  Bishop  Sanderson  said,  that  the  two 
curses  of  the  day  in  which  he  lived,  were  "  beggaiy 
and  shabby  gentility. "  Beggary  is  too  well  understood, 
and  too  much  encouraged  ;  but  what  his  lordship  very 
properly  calls  shabby  gentility,  means  tlie  pride  of  fam- 
ily, and  the  show  of  finery,  and  the  expensiveness  of 
indulgence,  with  insufficient  means;  while  all  aid  de- 
rived from  any  kind  of  business  is  declined  and  con- 
temned. Some,  now  in  easy  circumstances,  meanly 
endeavor  to  conceal  the  merchandise  or  trade  in  which 
their  parents  were  engaged — though  it  is  pleasing  to 
think  the  attempt  is  always  vain;  as  the  affectation 
of  these  people  leads  every  one  to  ferret  out  the  secret, 
and  to  exclaim,  what  a  pity  it  is  that  any  should  pos- 
sess property  who  are  ashamed  of  the  honorable  way 
in  which  it  was  acquired  for  them !  Of  all  pride,  the 
most  contemptible  is  that  which  blushes  at  trade ;  es- 
pecially in  a  country  whose  greatness  results  so  much 
from  commerce ;  and  "  whose  merchants  are  princes^ 


140  THE   CHRISTIAN, 

and  whose  traffickers  are  the  honorable  of  the  earth." 
They  only  ought  to  blush  who  rise  in  the  morning,  not 
knowing  that  they  have  any  thing  in  the  world  to  do, 
but  to  eat  and  drink,  and  trifle  and  sleep.  An  angel 
would  pray  for  annihilation,  rather  than  submit  to  such 
disgi'acefulness  for  a  single  day.  Activity  is  the  no- 
blest life  ;  it  is  the  life  of  the  soul.  It  is  also  the  most 
pleasant,  and  most  healthful.  No  drudgery  equals  the 
wretchedness  of  ennui.  The  idle  know  nothing  of 
recreation.  Peace  and  content  flee  from  their  feelings. 
Weakness,  and  depressed  spirits,  and  trembling  nerves, 
and  foolish  apprehensions,  haunt  them  ;  so  that  these 
people  seem  referable  to  the  physician,  rather  than  to 
the  divine. 

But  the  thing  has  a  moral  bearing,  and  so  comes  un- 
der the  notice  of  the  Lecturer.  A  life  of  inaction  is  a 
disuse  of  talents,  and  a  peiTersion  of  faculties,  for  which 
we  are  responsible.  It  is  the  inlet  of  temptation.  Our 
leisure  days  are  the  enemy's  busy  ones — 

"  For  Satan  finds  some  mischief  still. 
For  idle  hands  to  do." 

"Behold,  this  was  the  iniquity  of  Sodom — pride, 
fulness  of  bread,  and  abundance  of  idleness.  "  When 
was  David  overcome  ?  Was  it  not  when,  instead  of 
commanding  his  army  in  the  tield,  he  was  indulging 
himself  at  noon,  upon  the  house-top?  Where  gross- 
ness  of  vice  is  not  produced,  evils  of  a  less  odious  qual- 
ity, but  no  less  anti-christian,  are  cherished,  especially 
the  indulgence  of  impertinent  curiosity,  and  whisper- 
ings, and  backbitings,  and  slanders — "Withal  they 
Jearn  to  be  idle,  waudering  from  house  to  house ;  and 


IN  THE  WORLD.  141 

not  only  idle,  but  tattlers  also,  and  busy-bodies,  speak- 
ing tilings  they  ought  not."  What  is  the  prevention 
of  these  vices,  and  a  thousand  more?  Is  the  Apostle 
too  severe  ?  "  When  we  were  with  you,  this  we 
commanded  you,  that  if  any  would  not  work,  neither 
should  he  eat.  For  we  hear  that  there  are  some 
which  walk  among  you  disorderlj^  working  not  at  all, 
but  are  busy-bodies.  Now  them  that  are  such  we 
command  and  exhort  by  our  Lord  Jesus  Christ,  that 
with  quietness  they  work,  and  eat  their  own  bread." 
Thus  Adam  and  Eve  were  placed  in  the  garden  of 
Eden — not  to  live  as  some  of  you  do ;  but  to  dress  and 
to  keep  it.  All  through  the  Old  and  New  Testament 
you  will  find  that  those  to  whom  God  appeared,  to 
communicate  information,  or  bestow  prerogative,  were 
all  engaged  and  following  their  occupations  at  the 
time.  If  the  unemployed  think  that  he  visits  them,  let 
them  suspect,  and  inquire  whether  it  be  not  another 
being  under  disguise ;  for  "  even  Satan  also  transform- 
eth  himself  into  an  angel  of  light." 

Yet  is  it  not  suflicient  that  we  are  engaged.  The 
Christian  must  appear  in  the  man  of  business.  He  is 
not  only  to  have  a  calling,  but  to  "  abide  with  God  in  his 
calling." — To  abide  with  him  by  the  moderation  of  his 
desires  and  exertions :  not  entangling  himself  in  the 
affairs  of  this  life ;  diligent  in  business,  but  not,  by 
multiplication  and  complexity,  injuring  the  health  of 
his  body  and  the  peace  of  his  mind,  and  compelling 
himself,  if  not  to  omit,  to  curtail  his  religious  duties ; 
if  not  to  neglect  the  Sabbath,  and  the  sanctuary,  and 
the  closet,  yet  to  render  himself  unable  to  attend  on 
the  Lord  without  distraction. — To  abide  with  him  by 
invariable  conscientiousness :  doing  nothing  but  what 


142  THE  CHRISTIAN, 

is  conformable  with  ti'uth  and  rectitude :  not  content 
to  keep  himself  within  the  precincts  of  legal  obligation, 
but  shunning  and  detesting  in  all  his  dealings,  every 
thing  that  is  mean  and  oveiTeaching ;  and  exemplify- 
ing eveiy  thing  that  is  fair  and  honorable. — To  abide 
with  him  by  a  devout  temper  and  habit ;  that  will  re- 
mind him  of  the  presence  of  God  and  his  all-seeing 
eye ;  that  will  keep  him  from  planning  or  achieving 
any  enterprise  without  dependance  upon  Heaven ;  that 
will  not  allow  him  to  say,  "  To-day  or  to-morrow  we 
will  go  into  such  a  city,  and  continue  there  a  year,  and 
buy  and  sell,  and  get  gain ;  while  he  knows  not  what 
shall  be  on  the  morrow ;"  but  induce  him  to  preface 
every  project  with  the  pious  acknowledgement,  "  If 
the  Lord  will,  we  shall  live  and  do  this  or  that;" 
practically  owning  the  agency  of  his  providence  in  all 
the  contingencies  of  his  affiiirs ;  in  every  failure  and 
disappointment  submitting  to  his  pleasure  ;  in  every 
favorable  turn,  in  every  degree  of  success,  not  sacri- 
ficing unto  his  own  net,  and  burning  incense  unto  his 
o\\ii  drag,  as  if  by  them  his  pasture  was  made  fat,  and 
his  meat  plenteous;  but  ascribing  all  to  the  blessing 
of  the  Lord  that  maketh  rich,  and  addeth  no  sorrow 
with  it. 

Thus  secular  life  is  christianized,  and  the  bounds 
of  religion  enlarged  far  beyond  the  district,  of  what  we 
commonly  mean  by,  devotion.  If  the  Christian  could 
abide  with  God  only  in  the  express  exercises  of  wor- 
ship, whether  in  the  closet,  the  family,  or  the  temple  ; 
he  could  be  with  him  very  little.  In  all  situations, 
the  cares  of  life  demand  the  vaster  part  of  his  time 
and  attention;  but  he  may  always  walk  before  the 
Lord  in  the  land  of  the  livbig- :  and  whether  he  eats  or 


IN  THE  WORLD.  143 

drinks,  or  whatever  he  does,  he  may  do  all  to  the  glory 
of  God.  Let  him,  as  often  as  he  has  opportunity,  re- 
pair, for  impression,  refreshment,  and  aid,  to  the  means 
of  grace  in  private  and  public :  but  let  him  also  re- 
member, that  making  the  word  of  God  his  principle, 
and  the  honor  of  God  his  aim,  he  is  still  serving  God, 
while  he  is  working  with  his  own  hands  in  his  secular 
vocation,  and  providing  things  honest  in  the  sight  of 
all  men.  The  spirit  of  devotion  actuates  him  in  the 
absence  of  its  forms ,'  and  this  principle,  as  is  reported 
of  the  philosopher's  stone,  turns  all  it  touches  into 
gold.  Thus  his  natural  actions  become  moral;  his 
civil  duties  become  religious ;  the  field  or  the  ware- 
house is  holy  gi'ound  ;  and  the  man  of  business  is  the 
«  man  of  God." 

II.  In  the  World  he  is  in  a  sphere  of  Observa- 
tion. 

"  Ye  are  the  light  of  the  world ;  a  city  that  is  set 
on  an  hill  cannot  be  hid."  "  Ye  are  manifestly  the 
epistles  of  Christ,  known  and  read  of  all  men."  "  We 
are  a  spectacle  to  the  world,  to  angels,  and  to  men." 
It  is  obvious  from  hence,  that  as  religious  characters, 
you  ought  not  to  be  concealed ;  you  will  not  be  con- 
cealed; you  cannot  be  concealed.  Of  this  I  fear  you 
think  too  little.  Did  you  sufficiently  consider,  how 
many  eyes  are  upon  you,  and  the  effects  that  may  re- 
sult from  their  inspection,  you  would  surely  pray,  with 
David,  "  Teach  me  thy  way,  O  Lord,  and  lead  me  in 
a  plain  path,  because  of  mine  enemies : "  or,  as  it  is  in 
the  margin,  "  because  of  them  that  observe  me." 

In  the  Church  you  have  observers.     The  minister 


144  THE  CHRISTIAN, 

Tvho  watches  for  your  souls  as  one  that  must  give  an 
account ;  the  office-bearers,  all  your  fellow  members — 
all  these  observe  you.  But  these  are  good  observers, 
friendly  observers :  these  observe  you  to  consider  you, 
in  order  to  provoke  you  to  love  and  to  good  works. 
But  the  world  furnishes  observers  of  a  very  different 
kind,  both  as  to  their  qualities  and  their  pui-poses — 

— Curious  observers.  For  "  you  are  men  wonder- 
ed at."  They  think  it  strange  that  you  run  not  to  the 
same  excess  of  riot  v/ith  them.  They  are  amazed  at 
your  resigning  dissipations,  without  which  they  cannot 
live  ;  and  yet  profess  to  be  happy ;  and  to  see  you  bear 
reproach  and  persecution:  and  rejoice  that  you  are 
accounted  worthy  to  suffer.  They  are  staggered  at 
your  principles ;  and  they  are  not  perfecdy  satisfied 
with  their  own  ;  and  so  resemble  Felix,  who  wished 
to  hear  Paul  concerning  the  faith  in  Christ :  and  the 
Jews,  to  whom  the  Apostle  appealed  when  he  came 
to  Rome — "  And  they  said  unto  him,  We  neither  re- 
ceived letters  out  of  Judea  concerning  thee,  neither 
any  of  the  brethren  that  came  showed  or  spake  any 
harm  of  thee.  But  we  desire  to  hear  of  thee  what 
thou  thinkest ;  for,  as  concerning  this  sect,  we  know 
that  every  where  it  is  spoken  against." 

— Malignant  observers.  Your  temper  and  conduct 
and  pursuits  throw  censure  upon  them ;  and  they  hate 
you,  because  you  testify  that  their  deeds  are  evil. 
They  therefore  watch  not  to  commend,  but  to  con- 
demn ;  not  to  notice  the  many  good  steps  you  take,  but 
to  mark  the  least  halting;  and  are  delighted  when 
they  can  detect  any  thing  to  degrade  you  do\vn  to  their 
level,  any  thing  to  justify  their  msinuations  against  you, 


IN  THE  WORLD.  145 

any  thing  to  make  them  better  pleased  with  themselves, 
any  thing  that  may  help  their  faith  in  the  hypocrisy  of 
all  religion. 

— ^Unjust  observers.  It  is  proper  enough  for  them 
to  compare  your  conduct  with  your  principles,  and 
your  practice  with  your  profession :  but  they  do  more 
than  this.  For  you  do  not  profess  to  be  perfect ;  yet 
by  nothing  less  than  this  rule,  do  they  affect  to  try  you. 
Yea,  all  irreligious  as  they  are,  they  exalt  themselves 
into  moral  censors,  and  exact  more  from  you  than  even 
your  religion  exacts  ;  for  your  religion  will  allow  you 
to  be  sincere,  though  3'ou  have  infirmities  ;  but  they 
will  not.  Hence  they  magnify  little  failings  into 
crimes.  Hence  they  impute  the  improprieties  of  a  few 
to  the  whole  body.  Hence,  instead  of  judging  of  your 
rehgion  by  the  Scripture,  they  judge  of  your  religion 
by  you.  Hence  they  even  estimate  the  Leader  by  his 
followers,  and  the  Master  himself  by  the  disciple. 

This  is  awful ;  and  it  shows  what  incalculable  injury 
we  may  do  when  we  walk  unworthy  of  the  vocation 
wherewith  we  are  called.  For  as  the  poor  Indians 
said  of  the  Spaniards,  what  a  God  must  he  be,  who 
has  such  hell-hounds  for  his  servants  and  children  : 
so  what  must  many  think  of  Christ,  were  they  to  judge 
of  him  by  the  folly  and  pride,  and  avarice  and  impla- 
cability of  many  who  are  called  by  his  name  ? 

And  what  inferences,  my  fellow  Christians,  ought 
you  to  draw  from  hence  ?  It  is  in  vain  to  fret  your- 
selves, and  complain  of  the  injustice  of  the  world. 
You  must  regulate  yourselves  accordingly.  Yea,  you 
must  turn  this  vile  disposition  into  a  blessing.  You 
must  walk  in  the  fear  of  your  God,  because  of  the 
reproach  of  the  heathen  your  enemies.  You  are 
13 


146  THE   CHRISTIAN, 

not  of  the  night  nor  of  darkness :  you  must  therefore 
walk  honestly  as  in  the  day.  You  are  on  a  stage; 
you  must  therefore  be  attentive  to  your  movements. 
"  What  manner  of  persons  ought  ye  to  be  in  all  holy 
conversation  and  godliness ! "  Never  be  careless  of 
your  reputation.  Never  adopt  the  maxim  of  some  in- 
discreet professors — "  I  care  not  what  the  world  thinks 
or  says  of  me " — You  ought  to  care.  You  ought  to 
value  a  good  name  above  great  riches.  You  ought  to 
let  no  accusation  attach  to  you,  but  in  matters  pertain- 
ing to  the  law  of  your  God. 

III.     In  the  world  he  is  in  a  sphere  of  Danger. 

Our  Lord  reminds  us  of  this,  when  he  prays  not 
that  we  might  be  taken  out  of  the  world,  but  kept 
from  the  evil.  Hence  we  are  required  to  pass  the 
time  of  our  sojourning  here  in  fear.  And  hence  we 
read,  "  blessed  is  the  man  that  feareth  always." 

We  are  liable  to  be  drawn  sometimes  beyond  the 
bounds  of  permission  and  duty  :  and  so  to  intermingle 
with  the  ungodly  as  to  neglect  the  command,  "  Save 
yourselves  from  this  untoward  generation."  "Come 
ye  out  from  among  them,  and  be  ye  separate,  saith  the 
Lord,  and  touch  not  the  unclean  thing."  There  are 
companies,  and  places,  and  scenes,  to  which  a  Chris- 
tian may  be  tempted,  but  in  which  he  must  never  be 
found.  We  have  read  in  Ecclesiastical  History  of  a 
damsel  supposed  to  be  possessed  of  the  devil.  The 
Bishop  approached  her,  and  commanded  the  unclean 
spirit  to  come  out  of  her.  But  he  stoutly  replied,  "  I 
>vill  not ; "  adding,  as  the  leason  of  his  refusal,  "  she  is 
my  lawful  prize.  I  took  her  on  my  own  territory.  I 
found  her,  not  in  the  temple,  but  in  the  theatre."    I 


IN   THE    WORLD.  147 

I 
have  no  faith  in  the  flict:  but  the  moral  of  the  fable— 
liow  much  of  Ecclesiastical  History  is  no  better  than 
fable  ! — the  moral  is  good,  and  useful ;  and  teaches  us 
that  we  have  no  warrant  to  look  for  divine  protection 
when  we  are  on  forbidden  ground. 

We  must  needs  go  out  of  the  world,  if  we  would 
avoid  all  intercourse  with  the  ungodly.  There  is 
scarcely  a  day  in  which  we  are  not  brought  into  such 
contact  with  them  as  duty  allows  and  requires.  But 
is  there  no  caution  necessary  even  then  ?  Is  there  no 
danger  of  infection,  when  we  are  among  the  diseased  ? 
Has  not  a  heathen  told  us,  that  evil  communications 
corrupt  good  manners  ?  Need  you  be  informed  that 
even  the  presence  of  the  wicked  may  chill  your  reli- 
gious fervor ;  and  that  their  conversation  may  throw 
doubts  into  your  minds,  and  leave  stains  on  the  im- 
agination, which  cannot  be  easily  removed  ?  How 
insensibly  are  we  drawn  to  feel  and  talk  and  act 
like  others  ;  especially  if  there  be  rank  to  impress,  and 
talent  to  fascinate,  and  friendship  to  allure,  and  de- 
pendence to  excite  hope,  and  favors  to  attach  gratitude ! 

The  danger  as  to  the  case  before  us  is,  not  only  from 
what  we  meet  with  in  the  condition,  but  from  what 
we  bring  into  it.  The  world  is  always  the  same.  Its 
errors,  \ices,  examples,  endeavors,  frowns,  smiles, 
promises,  and  threatenings,  yield  incessant  and  pow- 
erful temptations.  Yet  an  angel  is  not  endangered  by 
them ;  he  has  not  the  senses,  the  passions,  the  appe- 
tites, the  corruptions,  on  which  they  can  operate.  But 
we  are  not  only  rational,  but  animal  creatures.  We 
have  not  only  an  immaterial  spirit,  but  a  material  body 
accessible  to  every  external  impression.  We  are  also 
fallen  creatui'es,  and  much  of  the  derangement  mduc- 


148  THE   CHRISTIAN, 

ed  by  our  depravity  consists  in  the  ascendency  of  the 
sensual  over  the  intellectual  part  of  our  nature. 

And  if  we  are  sanctified,  we  are  not  completely  re- 
newed. And  owing  to  the  sin  that  dwelleth  in  us,  we 
are  in  danger  from  our  dress,  our  food,  our  calling,  our 
connexions.  We  are  in  danger  not  only  from  sinful, 
but  lawful  things.  The  piece  of  ground,  the  yoke  of 
oxen,  the  mai-ried  wife — all  these  are  innocent  in  them- 
selves ;  yet  they  may  excuse  the  acceptance  of  the  in- 
vitation to  the  feast,  and  become  the  means  of  perdi- 
tion. The  knowledge  we  possess  may  puff  us  up  with 
vanity.  The  applause  we  meet  with,  may  show  how 
drossy  we  are  ;  for  as  the  fining-pot  for  silver,  and  the 
furnace  for  gold,  so  is  a  man  to  his  praise.  Owing  to 
our  susceptibility  of  shame  and  suffering,  the  fear  of 
man  bringeth  a  snare,  and  may  drive  us  back  or  turn 
us  aside  from  the  path  of  duty.  How  perilous  is  it  to 
have  not  only  an  active  and  sleepless  enemy  without, 
but  a  traitor  within,  to  give  him  every  information  and 
advantage.  And  with  regard  to  the  soul,  a  man's  foes 
are  indeed  those  of  his  own  household.  "  Then  a  man 
is  tempted,  when  he  is  drawn  away  of  his  own  lust 
and  enticed."  How  apprehensive  and  cautious  should 
those  be  who  cany  gunpowder,  while  moving  in  the 
neighborhood  of  sparks.  "  Can  a  man  take  fire  in  his 
bosom,  and  his  clothes  not  be  burned  ?  Can  one  go 
upon  hot  coals,  and  his  feet  not  be  burned  ?  " 
)  Be  net  therefore  high-minded,  but  fear.  Some  are 
indeed  obliged  by  their  condition  and  calling  to  enter 
further  into  the  world  than  others ;  and  so  are  more 
exposed  ;  but  what  we  say  unto  one,  we  say  unto  all, 
Watch.  "Watch  and  pray,  lest  ye  enter  into  tempta- 
tion."    Whose  attainments  are  such  as  to  warrant  the 


IN  THE  WORLD.  149 

dismission,  or  even  the  relaxation  of  his  vigilance? 
Whose  standing  is  so  secure  as  to  feel  it  needless  any 
longer  to  pray,  "Hold  thou  me  up,  and  I  shall  be 
safe?"  Are  we  young?  Timothy,  with  all  his  faith 
and  godliness,  is  admonished  to  flee  youthful  lusts. 
Are  years  beyond  the  reach  of  harm?  Solomon,  after 
a  youth  of  manhood  and  piety,  is  drawn  aside  in  his 
old  age.  We  may  fail  even  in  those  qualities  and 
graces  wherein  we  most  excel.  Abraham,  the  father 
of  the  faithful,  staggered  through  unbelief;  and  how 
did  it  dabase  him  in  Gerar !  Moses,  more  meek  than 
any  man  on  the  earth,  provoked  by  the  peiTcrseness 
of  the  murmurers,  "spake  unadvisedly  with  his  lips." 
The  disciple  who  disowned  the  Saviour,  even  with 
oaths  and  curses,  was  he  who  had  just  said,  "  though 
I  should  die  with  thee,  yet  will  I  not  deny  thee  ; "  and 
who  had  just  drawn  his  sword,  and  in  the  presence  of 
a  number  of  Roman  soldiers  had  cut  off  the  ear  of  the 
High  Priest's  servant.  l{  any  imagines  that  though 
these  admonitions  and  warnings  are  needful  for  others, 
they  are  not  necessary  for  him,  he  is  the  man  who  far 
more  than  every  other  requires  them  :  for  "  pride  goes 
before  destruction,  and  a  haught}''  spirit  before  a  fall." 
It  is  therefore  a  great  thing,  and  a  thing  for  which 
you  ought  to  be  thankful  to  the  God  of  all  grace,  if, 
after  so  long  an  ex})osure  in  an  enemy's  land,  j'our 
hearts  have  not  turned  back,  neither  have  your  steps 
declined  from  his  v.  ays.  Review  the  hour  when  you 
first  gave  up  your  ownselves  to  the  Lord  and  to  his 
people  by  his  will ;  recall  the  subsequent  vicissitudes 
of  your  condition  and  experience  ;  and  exclaim  with 
wonder  and  praise, 


150  THE  CHRISTIAN, 

*'  Many  years  have  passed  since  then  ; 
Many  changes  I  have  seen  ; 
Yet  have  been  upheld  till  now — 
Who  could  hold  me  up  but  Thou  ?" 

You  have  had  your  infirmities ;  and  these  ought  to 
humble  you.  But  it  is  an  unspeakable  privilege  that 
thus  far  you  have  not  only  been  sincere,  but  without 
offence ;  and  have  not  caused  the  way  of  truth  to  be 
evil  spoken  of. 

"  Ah !  "  say  some  of  you,  "  such  are  to  be  congratu- 
lated. Through  all  the  pollutions  of  a  world  like  this, 
they  have  not  defiled  their  garments ;  and  they  are 
ready  to  walk  with  their  Redeemer  in  white,  for  they 
are  worthy.  But  we  are  only  commencing  our  re- 
ligious course.  Their  warfare  may  be  considered  as 
accomplished :  our  fight  is  scarcely  begun.  The  dan- 
gers which  are  behind  them,  are  all  before  us ;  and 
the  prospect  frequently  smites  our  heart  down  to  the 
ground."  But  be  not  discouraged.  Their  friend  and 
keeper  is  with  you.  He  will  never  leave  you  nor  for- 
sake you.  He  is  able  to  keep  you  from  falling,  and  to 
present  you  faultless  before  the  presence  of  his  glory 
with  exceeding  joy.  Look  to  that  grace  which  is  suf- 
ficient for  you  ;  and  be  concerned  to  abstain  from  all 
appearance  of  evil.  And  the  very  God  of  peace  sanc- 
tify you  wholly :  and  I  pray  God  your  body,  soul,  and 
spirit  may  be  preserved  blameless  unto  the  coming  of 
our  Lord  Jesus  Christ.  Faithful  is  he  that  calleth  you, 
who  also  will  do  it. 

IV.    In  the  World  he  is  in  a  sphere  of  Self-Im- 

TROVEMENT. 


IN  THE  WORLD.  151 

The  Lord  takes  pleasure  in  them  that  fear  him. 
His  love  to  them  is  infinite.  And  as  he  is  possessed 
of  unbounded  resources  to  give  his  friendship  effect,  it 
follows  that  he  would  not  detain  them  here,  unless  the 
condition  was  compatible  with  their  advantage,  and 
the  trials  by  which  they  are  exercised  could  be  found 
unto  their  praise  and  glory  and  honor. 

When  Isaiah  would  distinguish  the  guilt  of  a  sinner, 
he  said,  "  Even  in  the  land  of  uprightness  will  he  deal 
unjustly" — and  nothing  can  aggravate  a  man's  wick- 
edness more,  than  to  go  on  still  in  his  transgi-essions, 
when  every  thing  in  his  situation,  every  thing  he  heai-s 
and  sees,  excites  and  encourages  him  to  godliness.  By 
the  same  principle  of  reasoning  it  will  appear,  that  the 
highest  rehgious  excellence  is  that  which  is  displayed 
in  the  land  of  wickedness ;  and  where  evil  examples 
and  seductions  press  on  every  side.  Hence  the  por- 
trait drawn  by  the  sublimest  hand  that  ever  held  a 
pencil. 

"  Abdiel,  faithful  found 

Among  the  faithless,  faithful  only  he  ; 

Among  innumerable  false,  unmov'd, 

Unshaken,  unseduced,  unterrified, 

His  loyalty  he  kept,  his  love,  his  zeal  ; 

Nor  number,  nor  example  with  him  wrought 

To  swerve  from  truth,  or  change  his  constant  mind 

Though  single.     From  amidst  them  forth  he  pass'd 

Long  way  through  hostile  scorn,  which  he  sustaiu'd 

Superior,  nor  of  violence  feared  aught." 

This  gave  splendor  to  the  faith  of  those  Christians 
who  were  saints  even  in  Ccesar's  household.  This 
magnified    the    sanctity  of  Daniel,   and  Moses,  and 


152  THE  CHRISTIAN, 

Joseph,  who  lived  in  the  midst  of  heathenish,  and 
luxurious,  and  coiTupt  courts ;  and  yet  kept  themselves 
pure.  This  was  the  honor  of  Noah  ;  that  when  God 
had  explored  tlie  whole  world,  he  said,  "  Thee  have  I 
seen  righteous  before  me  in  this  generation." 

What  is  virtue  untested  ?  "  Blessed  is  the  man  that 
endureth  temptation ;  for  when  he  is  tried,  he  shall  re- 
ceive the  crown  of  Ufe."  It  is  not  by  the  fire-side,  or 
in  the  circle  of  his  friends,  or  in  the  rear  of  the  army 
with  the  "  stuff, "  that  the  hero  gathers  his  laurels ; 
but  amidst  the  confused  noise  of  warriors,  and  gar- 
ments rolled  in  blood.  If  we  were  exposed  to  no 
frowns  and  menaces,  how  could  we  show  the  firm- 
ness of  our  religious  principles?  If  we  met  with  no 
kind  of  reproach  and  persecution  for  the  Saviour's 
sake,  how  could  we  evince  our  belief  of  his  truth  and 
our  love  to  his  cause  ?  Were  we  urged  to  follow  no 
will  but  his,  how  could  we  obey  God  rather  than  man  ? 
Am  I  offended  ?  What  an  opportunity  have  I  to 
prove  that  I  can  forgive  my  brother  his  trespasses ! 
Am  I  opposed  and  injured  ?  Here  my  patience  and 
meekness  are  called  forth.  Here  I  am  in  the  noblest 
field  of  action.  I  am  more  than  a  conqueror.  I  am 
not  overcome  of  evil,  but  overcome  evil  with  good. 

Can  I  pass  a  day  or  an  hour,  and  not  perceive  the 
goodness  and  forbearance  of  that  God,  who  though 
still  insulted  by  the  world  which  he  has  made,  yet 
spares  it,  and  is  never  weary  in  filling  it  with  plente- 
ousness  ? — Is  my  soul  vexed  with  the  filthy  conversa- 
tion of  the  wicked  ?  and  do  I  not  wonder  at  the  grace 
of  our  Lord  Jesus  Christ,  who  came  into  such  a  world, 
and  resided  here  for  three  and  thirty  years,  bearing  the 
conti'adiction  of  sinners  against  himself? — Can  I  viev/ 


IN   THE  WORLD.  lo3 

the  depravity  of  othei-s,  and  know  that  I  am  a  partaker 
of  the  very  same  nature,  and  not  feel  abased,  and 
ashamed,  Hke  the  maityr,  who  whenever  he  saw  a 
sinner  in  his  sins  said,  "  There  goes  Bradford,  but  for 
the  grace  of  God."  How  can  we  view  the  vassalage 
of  the  ungodly  under  the  tyranny  of  their  passions,  and 
led  captive  by  the  de\al  at  his  will,  and  not  remember 
that  we  ourselves  also  were  sometimes  foohsh  and 
disobedient,  deceiv-ed,  ser\ing  divers  lusts  and  pleas- 
in-es ;  and  not  ask  who  made  us  to  differ  from  others  ; 
and  what  have  we  that  we  have  not  received  ? — How 
can  we  see  the  vileness  of  sin  in  its  ugly  tempers  and 
detestable  practices,  and  not  be  excited  to  abhor  that 
which  is  evil  and  cleave  to  that  which  is  good  ?  How 
can  we  contemplate  the  miseries  of  the  sinner,  and 
not  have  our  faith  confirmed  in  the  testimony  of  the 
Scripture  that  assures  us  the  end  of  these  things  is 
death  ;  the  way  of  transgi'essors  is  hard ;  there  is  no 
peace  to  the  wicked  ?  And  when  we  behold  them 
bhnd  and  deaf,  and  madly  rushing  on  to  destruction, 
will  not  all  the  compassion  of  our  souls  be  moved, 
will  not  all  our  zeal  be  inflamed,  to  endeavor  to  save 
them  ? 

V.    In  the  World  he  is  in  a  sphere  of  Usefulness. 

We  principally  mean  religious  usefulness.  We 
would  not  indeed  limit  your  exertions.  Do  all  the 
good  that  is  in  your  power.  Feed  the  hungiy,  clothe 
the  naked,  administer  to  the  sick,  visit  the  fatherless 
and  widows  in  their  affliction — But  forget  not,  that 
charity  to  the  soul  is  the  soul  of  charity.  There  is  no 
evil  from  which  you  can  deliver  a  fellow  creature  to 
be  compared  \vith  sin  ;  and  there  is  no  good  you  can 


154  THE  CHRISTIAN, 

obtain  for  him  like  that  grace  wliose  fruit  is  holiness, 
and  whose  end  is  everlasting  life. 

And  fix  in  your  minds,  my  Christian  friends,  not 
only  the  importance  of  the  object,  but  the  possibiUty  of 
accomplishing  it.  David  did  not  despair  of  success 
when  he  said,  "  Then  will  I  teach  transgi-essors  thy 
ways,  and  sinners  shall  be  conv^erted  unto  thee."  And 
what  says  the  Apostle  James?  "  Brethren,  if  any  of 
you  do  err  from  the  truth,  and  one  convert  him ;  let 
him  know,  that  he  which  converteth  a  sinner  from 
the  error  of  his  way,  shall  save  a  soul  from  death, 
and  shall  hide  a  multitude  of  sins."  God  works  by 
means ;  and  it  is  by  his  people  that  he  principally 
carries  on  his  cause  in  the  world.  They  are  his  wit- 
nesses. They  are  his  servants.  He  first  makes  them 
the  subjects  of  his  grace,  and  then  the  mediums.  He 
first  turns  them  from  rebels  into  friends,  and  then  em- 
ploys them  to  go  and  beseech  others  to  be  reconciled 
unto  God.  For  they  know  the  wretchedness  of  a 
state  of  alienation  from  him.  They  know  the  blessed- 
ness of  a  return.  They  have  "  tasted  that  the  Lord 
is  gracious."  Their  own  experience  gives  them  earn- 
estness and  confidence  in  saying  to  those  around  them, 
"  O  taste,  and  see  that  the  Lord  is  good  :  blessed  is  the 
man  that  trusteth  in  him." 

Let  us  enter  more  fully  into  this  most  essential  part 
of  our  subject. 

The  persons  for  whom  you  are  to  be  concerned  are 
represented  as  without;  and  your  object  is  to  bring 
them  in.  They  are  ignorant,  and  you  must  inform 
them.  They  are  prejudiced,  and  you  must  remove 
their  objections.  They  are  full  of  aversion,  and  you 
must  subdue  this  dishke.     The   Scripture  calls  this 


IN  THE  WORLD.  155 

"  gaming "  them ;  "  winning "  them.  In  order  to 
this,  address  is  necessary,  as  well  as  zeal :  "  He  that 
winneth  souls  is  wise."  Hence  the  Apostle  requires 
you  to  "  walk  in  wisdom  towards  them  that  are  with- 
out." The  question  is,  what  this  wisdom  includes. 
Here  I  wish  I  had  more  time  to  enlarge  and  particular- 
ize. I  know  nothing  concerning  which  the  conduct 
of  many  religious  people  needs  more  correction.  I 
will  therefore  venture  to  exceed  a  httle  the  limits  al- 
lotted to  this  exercise  ;  though,  after  all,  we  can  only 
throw  out  a  few  hints  for  your  ohsei-vance. 

If  then  you  would  bring  in  those  that  are  without — 
Show  nothing  like  a  contemptuous  superiority  or  dis- 
tance. Avoid  every  air  of  the  Pharisee,  who  says, 
"Stand  by  thyself;  come  not  near  me;  I  am  holier 
than  thou."  Convince  them  that  you  love  them,  and 
have  no  object  in  view  but  their  own  welfare.  And 
therefore  be  kind,  and  tender,  and  ready  to  serve  them. 
Especially  be  attentive  to  them  in  trouble  ;  for  nothing 
Effects  persons  more  deeply,  than  the  notice  you  take 
of  them  in  distress.  It  will  look  disinterested ;  and 
will  not  fail  to  form  in  their  minds  a  striking  contrast 
between  you  and  the  people  of  the  world,  and  lead 
Jiem  to  say,  "  How  these  people  differ  from  others ! 
Other  friends  drop  us  in  adversity  ;  but  then  these 
take  us  up.  They  are  not  meanly  governed  by  advan- 
tage ;  but  love  their  neighbors  as  themselves." 

— Learn  to.  distinguish  things  that  differ.  What 
fisherman  would  employ  the  same  bait  for  every  kind 
of  fish,  and  at  every  season  of  the  year  ?  Who,  wish- 
ing to  convince,  would  seize  the  moment  of  passion 
and  irritation ;  and  not  wait  the  return  of  calmness 
and  reason  ?    Who,  having  to  reprove,  would  not  ad- 


156  THE  CHRISTIAN, 

minister  the  rebuke  privately,  rather  than  mortify  and 
exasperate  by  public  exposure?  "Tell  him  his  fault 
between  him  and  thee  alone ;  if  he  hear  thee,  thou 
hast  gained  thy  brother."  How  different  are  the  con- 
ditions, the  habits,  the  principles,  the  tempers  of  men  ! 
And  who  was  it  that  said,  "Let  every  one  of  us  please 
his  neighbor  for  his  good  to  edification  ?  "  And  did 
not  his  own  example  enforce  his  advice  ?  "  Though  I 
be  free  from  all  men,  yet  have  I  made  myself  servant 
unto  all,  that  I  might  gain  the  m.ore."  "  And  this  1  do 
for  the  Gospel's  sake. "  "  Even  as  I  please  all  men  in 
all  things,  not  seeking  mine  own  profit,  but  the  profit 
of  many,  that  they  may  be  saved." 

— Never  begin  in  a  way  of  attack.  This  puts  you 
into  the  posture  of  an  enemy,  and  provokes  a  feeling 
of  defence  and  resistance.  Recommend  what  is  right, 
rather  than  oppose  what  is  wrong ;  and  let  therrij  by 
the  perce])tion  of  the  one,  discover  and  condemn  tlie 
other.  The  best  way  of  effecting  the  expulsion  of 
evil,  is  by  the  introduction  of  good.  What  is  it  to  tear 
peoj)le  away  from  their  amusements,  before  any  supe- 
rior source  of  pleasure  be  opened  to  their  minds? 
Their  hearts  are  still  after  their  idols.  They  only  act 
the  hypocrite  in  their  abstinence ;  and  hate  the  religion 
that  forbids  dieir  happiness.  Let  something  better  be 
substituted ;  and  the  soul  is  even  as  a  weaned  child. 

— And  do  not  attempt  every  thing  at  once.  "  There 
te,"  says  Henry,  "not  only  an  underdoing,  but  an  over- 
loing;  and  such  an  overdoing,  as  sometimes  proves 
an  undoing."  When  the  disciples  of  John  asked  our 
Saviour,  "  Why  do  we  and  the  Pharisees  fast  oft,  but 
thy  disciples  fast  not  ?  "  He  said  unto  them,  "  Can 
the  children  of  the  bridechamber  mourn,  as  long  as 


IN   THE  WORLD.  157 

the  bridegroom  is  with  them?  but  tlie  clays  will  come, 
when  the  bridegroom  shall  be  taken  from  them,  and 
then  sliall  tliey  fast.  No  man  putteth  a  piece  of  new 
cloth  unto  an  old  garment ;  for  that  which  is  put  in  to 
fill  it  up  taketh  from  the  garment,  and  the  rent  is  made 
worse.  Neither  do  men  put  new  wine  into  old  bottles : 
else  the  bottles  break,  and  the  wine  runneth  out,  and 
the  bottles  perish:  but  they  put  new  wine  into  new 
bottles,  and  both  are  preserved."  Now  what  you  have 
here  to  consider,  is,  not  so  much  the  imagery  of  the 
comparisons,  as  the  principle.  His  meaning  is,  that 
some  things,  proper  in  themselves,  are  yet  not  season- 
able ;  and  that  we  may  do  hurt  rather  than  good,  by- 
endeavoring  to  effect  too  much.  Look  to  his  life  for 
an  illustration  of  his  doctrine.  Did  he  despise  the  day 
of  small  things  ?  Did  he  break  the  bruised  reed,  or 
quench  the  smoking  flax  ?  Did  not  he  say  to  his  dis- 
ciples, "  I  have  many  things  to  say  unto  you,  but  ye 
cannot  bear  them  now  ?  "  How  unlike  him  are  they 
who  force  upon  the  mind  every  difficult  sentiment, 
regardless  of  any  preparation  made  by  experience  for 
ihe  reception  of  it.  "  How  unwise,"  as  an  old  writer 
has  it,  "is the  conduct  of  those  who  send  their  pupils 
lo  the  university  of  predestination,  before  they  have 
entered  the  grammar-school  of  repentance."  How 
injurious  is  it,  when  the  tenderness  of  age  requires 
only  milk,  to  feed  babes  with  strong  meat, — yea,  and 
even  to  furnish  them  with  the  bones  of  controversy. 

— Do  not  attach  great  importance  to  little  things. 
This  is  the  way  to  make  peo])le  think  that  your  reli- 
gion consists  of  whims  or  trifles ;  and  that  yoiu*  integ- 
rity and  firmness  are  but  squeamislmess  and  obstinacy. 
Show  that  though  you  have  a  tender  conscience,  you 


158  THE  CHRISTIAN, 

have  not  a  weak  one.  Show  tliat  your  convictions  are 
not  opinions,  but  principles.  Show  that  your  object 
is  not  to  make  proselytes  to  your  party,  but  converts  to 
the  cause  of  real  Christianity. 

— Beware  of  every  thing  in  your  conduct  that  would 
prove  a  scandal.  They  who  see,  can  get  over  stumb- 
ling-blocks ;  but  who  would  throw  them  in  the  way 
of  the  blind  ?  "  Make  straight  paths  for  your  feet,  lest 
that  which  is  lame  be  turned  out  of  the  way ;  but  let 
it  rather  be  healed."  Administer  no  cause  of  censure 
but  what  your  religion  itself  supplies.  You  are  not 
answerable  for  the  offence  of  the  Cross.  But  there 
are  many  other  offences — and  wo  to  the  world  because 
of  them  !  The  falls  of  professors  are  judgments  on 
the  neighborhood  in  which  they  live.  What  a  noble 
spirit  dictated  the  resolution,  "Wherefore  if  meat  make 
my  brother  to  offend,  I  will  eat  no  flesh  while  the 
world  standeth,  lest  I  make  my  brother  to  offend." 
And  how  far  did  Ezra  carry  the  delicacy  of  his  reli- 
gious zeal !  There  was  no  real  inconsistency  between 
dependence  upon  God,  and  the  use  of  means ;  but  he 
had  to  deal  with  a  poor  ignorant  heathen,  who  might 
easily  misapprehend  and  pervert  the  language  of  his 
confidence;  and  therefore,  says  he,  "I  was  ashamed 
to  require  of  the  king  a  band  of  soldiers  and  horsemen 
to  help  us  against  the  enemy  in  the  way,  because  we 
had  spoken  unto  the  king,  saying.  The  hand  of  our 
God  is  upon  all  them  for  good  that  seek  him  ;  but  his 
power  and  his  wrath  is  against  all  them  that  forsake 
him.  So  we  fasted,  and  besought  our  God  for  this ; 
and  he  was  entreated  of  us." 

— While  your  religion  is  impressive  by  its  ct)nsisten- 
cy,  let  it  be  attractive  by  its  amiableness.    Therefore, 


IN  THE  WORLD.  159 

think  upon  and  pursue  whatsoever  things  are  lovely, 
and  of  good  report.  In  excuse  for  the  disagreeable 
tempers  and  the  repulsive  manners  of  some  Christians, 
it  is  said,  that  grace  may  be  sometimes  grafted  on  a 
crab-stock.  Be  it  so.  But  instead  of  excusing  the  im- 
proprieties, the  metaphor  condemns.  When  a  tree  is 
grafted,  it  is  always  expected  to  bear  fruit  according  to 
the  scion,  and  not  according  to  the  stock :  and  "  the 
fruit  of  the  Spirit  is  love,  joy,  peace,  long-suffering, 
gentleness,  goodness,  faith,  meekness,  temperance: 
against  such  there  is  no  law." 

— Nothing  recommends  godliness  more  than  cheer- 
fulness. All  men  desire  happiness;  and  if  while  every 
other  candidate  for  the  prize  fails,  you  succeed,  your 
success  may  determine  others  to  follow  your  envied 
course.  Hence  it  is  not  very  desirable  that  religion 
should  be  so  often  expressed  by  the  word  seriousness. 
Among  many  people,  as  soon  as  ever  a  man  is  becom- 
ing religious,  it  is  said  he  is  becoming  "serious."  But 
does  not  religion  also  make  him  humble,  and  benevo- 
lent, and  hopeful,  and  blessed  ?  Why  then  should  we 
select  so  exclusively  for  the  designation  of  its  influence, 
an  attribute  or  an  effect  which  is  common  with  many 
others,  but  yet  the  least  inviting,  and  most  liable  to  an 
hijurious  construction  ?  I  never  use  it — and  if  1  were 
obliged  to  use  any  other  term  than  religious  itself,  I 
would  rather  say  the  man  was  becoming  happy. 

It  will  be  allowed  that  many  of  these  advices  are  of 
a  negative  kind.  But  diere  are  many  ways  in  which 
you  may  positively  exert  yourselves.  Such  as — By 
conversation.  By  epistolary  correspondence.  By 
recommending  good  books.  By  bringing  persons  un- 
der the  preaching  of  the  word ;   for  "  faith  cometh  by 


160  THE  CHRISTIAN, 

hearing."  As  soon  as  Andrew  knew  the  Lord,  "  he 
findeth  his  own  brother  Simon,  and  saith  to  him,  we 
have  found  tlie  Messiah,  which  is,  being  interpreted, 
the  Christ ;  and  he  brought  him  to  Jesus."  As  soon 
as  Philip  knew  him,  he  findeth  his  friend  Natlianiel, 
and  saith  unto  him,  "  we  have  found  him  of  whom 
Moses  in  the  Law  and  the  Prophets  did  write."  As 
soon  as  the  woman  of  Samaria  knew  him,  "  she  left 
her  waterpot,  and  went  into  the  city,  and  saith  to  her 
neighbors,  come,  see  a  man  that  told  me  all  things 
that  ever  I  did."  And  how  many  was  she  the  instru- 
ment of  inducing  to  believe  on  the  Saviour  of  the 
world ! 

The  opportunities  and  influences  of  individuals  will 
be  very  unequal ;  but  all  should  seek  to  obtain  the 
commendation  conferred  on  Mary  in  the  Gospel,  "  She 
hath  done  what  she  could." 

Yet  it  is  not  always  by  direct  effort,  that  you  will 
best  succeed.  A  w^ord  fitly  spoken  is  valuable  ;  but 
in  general,  it  is  better  for  persons  to  see  your  religion 
than  to  hear  it :  it  is  better  to  hold  forth  the  word  of 
truth,  in  your  lives,  rather  than  in  your  language  ;  and 
by  your  tempers,  rather  than  by  your  tongues.  The 
relations  in  which  some  pious  characters  are  found 
peculiarly  require  the  observance  of  this  distinction. 
Such,  for  instance,  are  professing  servants.  Their 
province  of  usefulness  is  not  by  teaching  and  exhort- 
ing and  reproving.  One  of  these  was  recently  speak- 
ing to  the  preacher  of  her  master  and  mistress,  and 
complained,  "  Nothing  I  say  to  them  seems  to  do  them 
any  good."  To  whom — knowing  the  class  of  the  in- 
dividual, he  replied — "  What  you  say  to  them  !  But 
this  is  not  the  way  in  which  you  are  to  expect  to  do 


IN  THE  WORLD.  161 

! 
them  good — but  by  early  rising ;  by  neatness,  and  order, 
and  diligence ;  by  '  not  answering  again  ;  by  not  pur- 
loining, but  showing  all  good  fidelity :'  it  is  thus  that  you 
are  to  '  adorn  the  doctrine  of  God  your  Saviour  in  all 
things.'  "  I  am  far  from  ranking  wives  with  servants 
and  dependants.  My  female  hearers,  you  will  bear  me 
witness  that  I  never  plead  for  the  degi'adation  of  your 
sex ;  and  I  am  sure  you  will  not  count  me  your  ene- 
my because  I  tell  you  the  truth.  We  need  not  remind 
you  of  the  language  of  the  Apostle ;  "  I  suffer  not  a 
woman  to  teach,  nor  usurp  an  authority  over  the  man ; 
but  to  be  in  silence."  He  can  only  speak  comparative- 
ly. We  know  you  are  well  endued  with  speech  ;  and 
we  dehght  to  hear  your  readiness  and  skill.  But  we 
yet  question  whether  any  talent,  even  of  this  kind,  be 
your  most  advantageous  and  successful  instrument. 
The  love  of  home ;  the  concern  to  please  ;  the  silent 
tear  ;  the  graceful  sacrifice  ;  the  willing  concession ; 
the  placid  temper — these  upon  men — and  we  presume 
you  would  not  have  mamed  brutes — these  upon  ingen- 
uous and  attached  husbands,  will  seldom  fail  of  produ- 
cing their  effect,  really  if  not  instandy.  "  Likewise,  ye 
wives,  be  in  subjection  to  your  own  husbands ;  that 
if  any  obey  not  the  word,  they  also  may  without  the 
word  be  won  by  the  conversation  of  the  wives,  while 
they  behold  your  chaste  conversation  coupled  with 
fear.  Whose  adorning  let  it  not  be  that  outward 
adorning  of  plaiting  the  hair,  and  of  wearing  of  gold, 
or  of  putting  on  of  apparel ;  but  let  it  be  the  hidden 
man  of  the  heart,  in  that  which  is  not  corruptible,  even 
the  ornament  of  a  meek  and  quiet  spirit,  which  is  in 
the  sight  of  God  of  great  price."  There  is  no  elo- 
quence so  powerful  as  the  address  of  a  lioly  and  con- 
14 


162  THE   CHRISTIAN, 

sistent  life.  It  shames  the  accusers.  It  puts  to  silence 
the  ignorance  of  foolish  men.  It  constrains  them,  by 
the  good  works  which  they  behold,  to  glorify  God  in 
the  day  of  visitation. 

— We  hope  there  is  no  Cain  here  this  morning,  who 
in  answer  to  all  this  is  ready  to  say,  "  Am  I  my  broth- 
er's keeper  ?  "  From  this  obligation  to  seek  the  salva- 
tion of  others,  none  are  exempted.  But  if  some  are 
more  peculiarly  bound  than  others,  they  are  those  who 
have  been  saved  from  a  long  and  awful  course  of  vice 
themselves.  You  ought  to  feel,  above  others,  a  claim 
of  gratitude,  and  of  justice.  You  have  had  much  for- 
given, and  you  should  love  much.  You  have  been  a 
curse  to  many ;  you  ought  now  to  be  a  blessing.  Oh ! 
it  seems  enough  to  make  you  shed  tears  of  blood  to 
think  that  there  are  some  now  in  hell  who  ascribe 
their  destruction  to  you  :  while  others  are  walking  the 
downward  road,  urged  on  and  encouraged  by  your 
former  errors  and  crimes  and  influence.  Some  of 
these  are  placed  beyond  your  reach.  Others  are  yet 
accessible.  O!  repair  to  them  imm.ediately.  They 
know  your  former  condition  ;  describe  to  them  your 
present ;  and  acquaint  them  with  the  peace  and  pleas- 
ure which  have  resulted  from  your  conversion.  Who 
can  tell  what  an  affectionate  and  earnest  testimony, 
derived  from  experience,  and  accompanied  with  a 
change  too  obvious  to  be  denied,  may  accomphsh  ? 

■ — But  "  them  that  honor  me,"  says  God,  "  I  will 
honor."  Let  all  your  attempts  therefore  be  preceded 
and  attended  and  followed  by  prayer.  This  will  pre- 
pare you  for  your  work ;  this  will  encourage  you  in  it. 
This  will  preserve  you  from  growing  weary  in  well- 
doing.     This  will  teach  you  not  to  consider  any  of 


IN  THE  WORLD.  163 

your  fellow  creatures  as  abandoned;  this  will  keep 
you  from  giving  over  the  use  of  means  to  reclaim 
them.  Nothing  is  too  hard  for  the  Lord  ;  and  prayer 
brings  Mm  into  the  scene;  we  are  workers  together 
Avith  God — "  Not  by  might,  nor  by  power,  but  by  my 
Spirit,  saith  the  Lord." 

— And  need  I  say,  "  whatsover  your  hand  iindeth 
to  do,  do  it  with  your  might : "  do  it  immediately  ? 
While  you  delay,  they  may  be  gone,  and  their  condi- 
tion determined  for  ever.  While  you  linger,  you  may 
be  gone,  and  every  possibility  of  usefulness  be  shut 
out.  "  For  what  is  your  life  ?  It  is  even  a  vapor  that 
appeareth  for  a  little  time,  and  then  vanisheth  away." 
Yet  all  your  opportunities  of  doing  good  are  limited  to 
this  short  and  equally  uncertain  duration.  In  conse- 
quence of  this,  what  an  inestimable  value  attaches  to 
the  present  hour.  Awake,  my  fellow  Christians,  and 
redeem  the  time.  Rememben*,  earth  has  one  privilege 
above  heaven.  It  is  tlie  privilege  of  Be>efice:vce. 
The  privilege  of  passing  by  a  transgression,  of  reliev- 
ing the  distressed,  of  spreading  the  Scriptures,  of  evan- 
gelizing the  heathens,  of  instructing  the  ignorant,  of 
reclaiming  the  vicious,  of  seeking  and  saving  them 
that  are  lost.  They  who  are  now  in  joy  and  felicity, 
would  be  ready,  were  it  the  will  of  God,  to  descend 
from  their  glory,  and  re-enter  the  body,  and  traverse 
the  vale  of  tears  again,  to  be  able  to  do,  for  a  number 
of  years,  what  at  present  lies  within  the  reach  of  every 
one  of  you.  Is  this  incredible  ?  They  are  now  per- 
fect in  knowledge ;  and  see  that  "  it  is  not  the  will  of 
our  Father  who  is  in  heaven,  that  one  of  these  little 
ones  should  perish."  Their  benevolence  is  now  per- 
fect ;  they  dwell  in  love,  and  God  dwelleth  in  them. 


164  THE  CHRISTIAN, 

They  are  filled  with  the  Spirit  of  Him  who  "  though 
he  was  rich,  yet  for  your  sakes  became  poor,  that  ye 
through  his  poverty  might  be  rich." 

Christians !  we  have  thus  spoken  of  your  being  in 
the  world.  Let  me  nov/  speak  of  your  leaving  it. 
After  David  had  served  his  generation  by  the  will  of 
God,  he  fell  on  sleep,  and  was  gathered  to  his  fathers. 
Jesus  went  about  doing  good ;  but  at  last  he  said,  "  I 
have  glorified  thee  on  the  earth,  I  have  finished  the 
work  which  thou  gavest  me  to  do."  "  And  now  I  am 
no  more  in  the  world.  Holy  Father,  I  come  to  thee." 
Such  is  the  removal  that  awaits  you  all.  You  will 
soon  be  no  more  in  this  world — how  soon,  it  is  im- 
possible to  determine.  But  as  to  some  of  you,  from 
the  infirmities  of  nature  and  the  course  of  years,  the 
event  cannot  be  very  remote,  and  you  need  not — you 
do  not  deplore  it.  "  Your  salvation  is  now  nearer 
than  when  you  believed."  "  The  night  is  far  spent. 
The  day  is  at  hand." 

You  are  not  required  to  be  indifferent  to  what  i? 
passing  around  you,  or  insensible  to  the  events  thai 
befall  yourselves ;  but  you  are  to  feel  as  Christians ;  and 
you  are  to  declare  plainly  you  seek  a  country.  You 
are  not  to  undervalue  a  state  in  which  you  enjoy  many 
comforts,  and  are  favored  with  the  means  of  grace, 
and  are  blessed  and  dignified  with  opportunities  of 
usefulness ;  but  considered  as  your  portion,  and  your 
dwelling-place,  the  voice  cries,  and  you  ought  to  hear 
it,  "  Arise,  and  depart  hence,  for  this  is  not  your  rest, 
because  it  is  polluted."  You  are  not  to  be  in  haste  to 
leave  it  while  God  has  any  thing  for  you  to  do,  or  to 
suffer :  but  while  bearing  the  burden  and  heat  of  tho 
day,  you  may  resemble  the  man  in  harvest:  he  does 


IN   THE  WORLD.  165 

not  throw  down  his  implements  and  run  out  of  the 
€eld  before  the  time  ;  but  he  occasionally  erects  himself 
HDd  looks  westward,  to  see  when  the  descending  sun 
will  furnish  him  with  an  honorable  discharge. 

"Jesus,"  the  Ev^angelist  tells  us,  "knew  that  his 
hour  was  come  that  he  should  depart  out  of  this  world 
unto  the  Father."  There  was  something  peculiar 
nere.  He  knew  the  time  of  his  departure,  and  had  his 
eye  upon  it,  and  regulated  his  measures  by  it  from  the 
beginning — But  you  must  say  with  Isaac,  "I  know 
not  the  day  of  my  death."  Yet  you  also  have  your 
hour  appointed  for  this  purpose  ;  and  appointed  by  In- 
finite Wisdom  and  Goodness.  And  till  it  arrives,  you 
are  immortal ;  and  friends  cannot  retard,  and  enemies 
cannot  accelerate  its  approach. 

— And  what  will  it  tlieu  be  but  a  departure  out  of 
this  ivorld"?  This  vain  world — this  vexing  world — this 
defiling  world — this  tempting  world — this  world  which 
srucified  the  Lord  of  Glorj^ — this  world  in  which  you 
walk  by  faith,  and  not  by  sight ;  and  in  which  you  so 
9fl;en  exclaim,  "Wo  is  me,  that  I  dwell  in  Mesech, 
and  make  my  tents  in  Kedar." 

—  What  will  it  be  but  a  departure  out  of  this  world 
to  the  Father  ?— To  Ms  world  ?  To  his  abode  ?— And 
to  yours  also  ?  For  since  you  are  the  sons  and  daugh- 
ters of  the  Lord  Almighty,  your  going  to  the  Father,  is 
going  home.  The  poet  represents  the  traveller  return- 
ing at  eve,  buried  in  the  drifted  snow,  as  "  stung  with 
the  thoughts  of  home;"  a  home  he  was  not  permitted 
to  see.  But,  Christian,  no  disaster  shall  hinder  your 
arriving  at  your  Father's  house  m  peace.  And  as  your 
home  is  sure,  so  it  is  replenished  with  every  attraction 
that  can   draw  you  forward.      When  the  venerable 


166  THE   CHRISTIAN, 

Mede,  whose  gray  hairs  were  a  crown  of  glory,  being 
found  in  the  way  of  righteousness,  was  asked  how  he 
was — resting  up  his  staff,  he  cheerfully  answered — ■ 
*Why  going  home  as  fist  as  I  can;  as  every  honest 
man  ought  to  do  when  his  day's  work  is  done :  and  I 
bless  God,  I  have  a  good  home  to  go  to."  God  forbid, 
Christians,  that  you  should  be  all  your  lifetime  subject 
to  bondage  through  fear  of  an  event  that  has  so  much 
to  render  it  not  only  harmless,  but  desirable.  Does 
the  Lord  Jesus  stand  in  no  relation  to  you  ?  Is  not 
he  your  ransom  and  your  advocate  ?  Is  not  he  youi 
righteousness  and  strength  ?  Has  not  he  abolished 
death  and  brought  life  and  immortality  to  light  through 
the  Gospel  ?  Has  not  he  opened  the  kingdom  of 
heaven  to  all  believers  ?  Has  not  he  said,  "  If  a  man 
keep  my  sayings,  he  shall  never  see  death  ?  "  What  is 
dying  now,  but  your  hour  to  depart  out  of  this  world 
unto  the  Father  ? — 

"  There  is  my  house  and  portion  fair; 
My  treasure  and  my  heart  is  there, 

And  my  abiding  home  : 
For  me  my  elder  brethren  stay, 
And  angels  beckon  me  away. 

And  Jesus  bids  me  come." 


IN  PROSPERITY.  167 

LECTURE  VI. 

THE  CHRISTIAN,  IN   PROSPERITY. 

«'  I  spake  unto  thee  in  thy  Prosperity  ;  but  thou  saidst,  I  will  not 
hear." — Jer.  xxii.  21. 

The  providence  of  God  was  presented  in  vision  to 
Ezekiel,  under  the  image  of  a  vast  wheel.  The  design 
was  to  show,  that  its  dispensations  were  constantly 
changing.  For  as  in  the  motion  of  a  wheel,  one  spoke 
is  always  ascending,  and  another  is  descending ;  and 
one  part  of  the  ring  is  grating  on  the  ground,  and 
another  is  aloft  in  the  air ;  so  it  is  widi  the  affairs  of  em- 
pu-es,  families,  and  individuals — they  never  continue 
in  one  stay.  And  not  only  is  there  a  diversity  in  hu- 
man conditions,  so  that  while  some  are  rich,  others  are 
poor ;  and  while  some  are  in  honor,  others  are  in  ob- 
scurity and  disgrace ;  but  frequendy  the  same  person 
is  destined  successively  to  exemplify-,  in  his  own  expe- 
rience, the  opposite  estates  of  prosperity  and  adversity. 
Such  characters  strike  us  in  the  Scripture  ;  they  abound 
in  history ;  they  are  to  be  met  with  in  our  daily  walk ; 
they  are  to  be  addressed  in  every  congregation. 

But  these  vicissitudes  are  great  trials  of  religious 
principle ;  and  happy  is  he  who  can  press  forward 
undismayed  by  the  rough,  and  unseduced  by  the  pleas- 
ant he  meets  with,  in  his  course ;  who  can  preserve 
the  balance  of  the  mind  in  all  the  unequal  pressures 
of  human  life;  and  who,  prepared  for  each  change  of 
circumstances  in  which  he  can  be  placed,  is  authorised 


168  THE  CHRISTIAN, 

to  say,  "  I  know  both  how  to  be  abased,  and  I  know 
how  to  abound ;  eveiy  where,  and  in  all  things,  I  am  in- 
structed both  to  be  full  and  to  be  hungry,  both  to  abound 
and  to  suffer  need.  I  can  do  all  things  through  Christ 
which  strengtheneth  me."  Such  is  the  Christian — or 
must  1  say,  such  he  ought  to  be !  The  present  ex- 
ercise brings  him  before  us  in  the  possession  of 

Prosperity. 

1  need  not  detain  you  in  specifying  the  ingredients 
of  this  envied  state.  It  must  include  health.  This  is 
the  salt  that  seasons,  and  the  honey  that  sweetens  every 
temporal  comfort.  Yet  how  little  of  it  do  some  enjo3\ 
How  aifecting  is  the  complaint  not  a  few  are  constrain- 
ed to  utter — "  I  am  made  to  possess  months  of  vanity, 
and  wearisome  nights  are  appointed  unto  me ;  when  I 
lie  down,  I  say  when  shall  I  arise,  and  the  night  be 
gone  ;  I  am  full  of  tossings  to  and  fro,  until  the  dawdl- 
ing of  the  day." — "He  is  chastened  also  with  pain  up- 
on his  bed,  and  the  multitude  of  his  bones  with  strong 
pain,  so  that  his  life  abhoiTeth  bread,  and  his  soul  dain- 
ty meat." — While  others  scarcely  know  from  their 
own  feelings  what  disease,  or  indisposition,  or  infirmity, 
means. 

— It  must  take  in  agreeable  relations.  What  are  the 
caresses  of  the  world,  if  a  man  be  chilled  with  neglect, 
or  repulsed  with  frowns  at  home  ?  What  are  the  pro- 
ductions of  the  field  and  the  garden,  if,  as  the  Prophet 
says,  "  thorns  are  in  our  tabernacle  ? "  "  Better  is  a 
dinner  of  herbs  where  love  is,  than  a  stalled  ox  and 
hatred  therewith."  What  a  difference  is  there  between 
"  a  lirawling  woman  in  a  wide  house,"  and  "  a  wife 
that  is  as  a  loving  hind  and  a  pleasant  roe ! "     Job, 


IN  PROSPERITY.  169 

looking  back  to  the  day  of  his  prosperity,  says,  "  when 
my  children  were  about  me."  They  were  united  and 
affectionate  and  dutiful.  What  must  be  the  WTetch- 
edness  of  a  parent  whose  offspring  are  the  reverse  of 
all  this  ! — Friendship  must  not  be  absent.  Who  can 
dispense  with  this  balm  of  life?  Who  does  not  feel 
his  need  of  another's  bosom,  if  not  of  another's  hand  ? 
What  is  general  and  indiscriminate  society !  I  must 
have  one  whose  sympathies  lead  him  to  rejoice  when 
1  rejoice,  and  to  weep  when  I  weep  ;  or  my  grief  is 
too  heavy  for  me  to  bear ;  or  my  pleasure  loses  half 
its  relish.  "  Ointment  and  perfume  rejoice  the  heart 
so  doth  the  sweetness  of  a  man's  friend  by  hearty 
counsel."  Who  can  be  so  low  and  gi-oveling  as  to 
have  no  regard  for  the  opinion  and  approbation  of  his 
fellow  creatures  ?  "A  good  name  is  rather  to  be  cho- 
sen than  great  riches;  and  loving  favor  rather  than 
silver  and  gold."  "  The  light  of  the  eyes  rejoiceth  the 
heart:  and  a  good  report  maketh  the  bones  fat." — But 
the  use  of  the  term  more  directly  reminds  us  of  the 
fruit  of  our  wishes,  and  the  success  of  our  endeavors, 
in  our  calling  or  profession  ;  and  the  securing  and 
commanding  a  degree  of  wealth  above  competency. 
For  "  money  is  a  defence,"  and  screens  us  from  the 
evils  of  dependence  and  embarrassment.  "  Money  an- 
swereth  all  things,"  it  procures  a  thousand  advantages; 
and  affords  not  only  the  necessaries,  but  the  conve- 
niences, and  indulgences,  and  embellishments  of  life. 

Now  the  portion  only  of  a  very  few  favored  indi- 
viduals includes  all  these  ingredients  ;  but  the  greater 
the  confluence  of  them- in  number  and  degree,  the  bet- 
ter we  consider  the  cup  of  prosperity  replenished. 

But  can  such  a  cup  be  seen  in  the  hand  of  a  Chris- 
15 


170  THE  CHRISTIAN, 

tian  ?  Why  not  ?  In  general,  indeed,  the  language  of 
the  Scripture  befriends  the  needy  and  distressed ;  and 
what  generous  mind  does  not  rejoice  in  this  aspect  of 
benevolent  preference?  Who  does  not  read  with 
pleasure,  "  I  will  leave  in  the  midst  of  thee  a  poor  and 
an  afflicted  people,  and  they  shall  trust  in  the  Lord 
their  God."  "  The  poor  have  the  Gospel  preached  un- 
to them."  "  God  hath  chosen  the  poor  of  this  world, 
rich  in  faith,  and  heirs  of  the  kingdom  which  he  hath 
promised  to  them  that  love  him."  But  this  is  not  true 
of  them,  universall})  and  exclusively.  We  are  told  that 
not  many  of  the  higher  ranks  in  life  are  called ;  but 
the  very  assertion  implies  that  there  are  some.  Our 
Saviour  said  to  his  followers,  "  If  any  man  will  be  my 
disciple,  let  him  deny  himself,  and  take  up  his  cross 
daily."  "  In  the  world  ye  shall  have  tribulation."  Yet 
he  also  said,  "  Seek  ye  first  the  kingdom  of  God  and 
his  rjgliteousness,  and  all  these  things  shall  be  added 
unto  you."  The  Apostle  who  taught,  that  "through 
mucli  tribulation  we  must  enter  the  kingdom,"  made 
no  scruple  to  say,  "  Godliness  has  the  promise  of  the 
life  that  now  is,  as  well  as  of  that  which  is  to  come." 
Peter,  also,  who  charged  Christians  not  to  think  it 
strange  "concerning  the  fiery  trial  as  if  some  strange 
thing  had  happened  unto  them,"  confidently  asserts, 
"He  that  will  love  life,  and  see  good  days,  let  him  re- 
frain his  tongue  from  evil,  and  his  hps  that  they  speak 
no  guile ;  let  him  eschew  evil,  and  do  good ;  let  him 
seek  peace  and  ensue  it.  For  the  eyes  of  the  Lord 
are  over  the  righteous,  and  his  ears  are  open  unto  their 
prayers:  but  tiie  face  of  the  Lord  is  against  them  that 
do  evil.  Who  is  he  that  will  harm  you,  if  ye  be  fol- 
lowers of  that  which  is  good  ?"     And  religion,  by  i^s 


IN  PROSPERITY.  171 

natural  influence  as  well  as  by  the  blessing  of  an  over- 
ruling Providence,  tends  in  various  ways  to  advance 
the  temporal  welfare  of  men. 

We  have  not  time  to  exemplify  these  remarks ;  but 
we  mention  them  the  more  readily,  because  some 
Pietists  seem  to  look  upon  all  the  distinctions  and  en- 
dowments of  life,  as  7iearly  sealing  their  owners  unto 
the  day  of  perdition  ;  and  to  conclude  that  their  good 
things  here  are  only  pledges  of  their  evil  ones  here- 
after. It  is  true  this  was  the  result,  in  the  case  of  the 
rich  man  in  the  parable.  But  it  was  not  so  \vith  Abra- 
ham, mentioned  in  the  same  story — yet  Abraham  had 
been  veiy  wealthy.  We  allow  that  there  is  enough  to 
alarm  the  prosperous ;  but  they  have  no  ground  for 
despair.  The  proprietors  of  no  condition  here  are  un- 
der any  sentence  of  reprobation.  They  that  have  rich- 
es shall  hardly  enter  into  the  kingdom  of  God ;  but 
with  God  all  things  are  possible.  There  is  a  way  to 
heaven  from  all  the  diversities  of  human  life ;  and 
there  is  a  passage  from  the  mansion  as  well  as  from 
the  cottage,  though  it  is  more  narrow  and  perplexing 
and  difficult.  In  a  word ;  a  Christian  is  never  to  be 
known  by  his  condition ;  but  he  must  be  always  known 
in  it;  for  he  belongs  to  "a  peculiar  people,  zealous  of 
good  works." 

In  confirmation  of  which,  let  us  proceed  to  hear 
what  God  the  Lord  has  to  say  concerning  us  in  the 
estate  we  are  now  surveying — /  spake  unto  thee  in  thy 
prosperity — He  is  always  alive  to  our  welfare,  and  of 
this  he  never  leaves  himself  without  witness:  and  if 
ever  we  err  in  conduct,  or  fail  in  character,  it  is  owing 
to  our  disbelief  of  his  word,  or  inattention  to  it.  For 
the  Scripture  is  not  only  able  to  make  us  wise  unto  sal- 


172  THE  CHRISTIAN, 

vatioii ;  but  "  is  profitable  for  doctrine,  for  reproof,  for 
correction,  and  for  instruction  in.  righteousness,  that 
the  man  of  God  may  be  perfect,  thoroughly  furnished 
unto  all  good  works."  Now  in  your  prosperity  he  re- 
quires of  you  three  things : 

I.  That  you  should  be  aware  of  its  perils. 

II.  That  you  should  emplot  its  safeguards. 

III.  That  you  should  improve  its  advantages. 

O  let  him  not  complain — But  thou  saidst,  I  ivill  not 
hear. 

I.    You  are  required  to  be  aware  of  the  perils 

OF  PROSPERITY. 

Here  it  must  be  acknovi'ledged  we  are  furnished 
with  a  very  mortifying  view  of  human  nature.  The 
produce  of  creation,  and  the  bounties  of  Providence, 
are  good  in  themselves ;  and  they  are  the  gifts  of  God ; 
and  they  ought  to  induce  us  to  love  and  serve  the 
Giver.  And  they  would  have  this  effect  were  we  not 
in  a  state  of  moral  perversion  and  depravity.  The 
goodness  of  God  leadeth  to  repentance — this  is  the 
design  of  it ;  this  is  the  tendency  of  it.  But  what  is  the 
effect?  Answer  this,  ye  who  suppose  that  man  is  so 
innocent,  so  amiable,  so  dignified  a  creature !  You 
deny  that  the  heart  is  deceitful  above  all  things,  and 
desperately  wicked.  You  deny  that  man,  as  he  now 
comes  into  tiie  world,  is  otherwise  than  he  was  origi- 
nally created.  But  can  you  deny  that  we  are  evil, 
because  God  is  good  ?  That  we  are  unable  to  bear 
gratification  uninjured?  That  what  should  draw  us 
to  God,  with  the  cords  of  a  man  and  the  bands  of  love, 
leads  us  away  from  him  ?    That  the  very  blessings  we 


IN  PROSPERITY.  173 

receive  from  him  we  convert  into  weapons  of  rebellion 
against  our  Benefactor  ?  Or  will  you  affirm  that  we 
thus  came  from  our  Maker's  hand  ?  "  Lo  !  this  only 
have  I  found,  that  God  hath  made  man  upright ;  but 
they  have  sought  out  many  inventions." 

There  is  one  case  in  which  prosperity  is  peculiarly 
perilous — when  it  is  not  hereditaiy,  but  acquired ;  and 
when  it  is  acquired,  not  by  degrees,  but  suddenly.  He 
is  most  likely  to  be  giddy  who  has  not  been  accustom- 
ed to  elevation.  He  is  most  hkely  to  have  his  health 
injured,  who  passes  all  at  once  from  one  climate  to 
another ;  while,  by  use,  nature  may  be  attempered  to 
almost  any  extremity.  But  though  prosperity  is  pecu- 
liarly dangerous  when  it  is  neither  natural  nor  gradual, 
it  will  be  easy  to  prove  that  it  is  never  free  from  num- 
berless moral  hazards. 

Let  us  turn  first  to  the  faithful  Word.  What  says 
David  .^  "Because  they  have  no  changes,  therefore 
they  fear  not  God."  What  says  Job?  "  Their  seed 
is  established  in  their  sight  with  them,  and  their  off- 
spring before  their  eyes.  Their  houses  are  safe  from 
fear,  neither  is  the  rod  of  God  upon  them.  Their  bull 
gendereth,  and  faileth  not;  their  cow  calveth,  and 
casteth  not  her  calf.  They  send  forth  their  little  ones 
like  a  flock,  and  their  children  dance.  They  take  the 
timbrel  and  harp,  and  rejoice  at  the  sound  of  the 
organ.  They  spend  their  days  in  wealth,  and  in  a 
moment  go  down  to  the  grave.  Therefore  they  say 
unto  God,  Depart  from  us;  for  we  desire  not  the 
knowledge  of  thy  ways.  What  is  the  Almighty  that 
we  should  serve  him  ?  and  what  profit  should  we  have, 
if  we  pray  unto  him  ?  "  What  is  Jeremiah's  report 
concerning  JMoab  ?    "  Moab  hath  been  at  ease  from  his 


174  THE  CHRISTIAN, 

youth,  and  he  hath  settled  on  his  lees,  and  hath  not 
been  emptied  from  vessel  to  vessel,  neither  hath  he 
gone  into  captivity;  therefore  his  taste  remained  in 
him,  and  his  scent  is  not  changed."  But  surely  it  was 
otherwise  with  the  Jews.  Hear  Moses :  "  He  made 
him  to  ride  on  the  high  places  of  the  earth,  that  he 
might  eat  the  increase  of  the  fields ;  and  he  made  him 
to  suck  honey  out  of  the  rock,  and  oil  out  of  the  flinty 
rock ;  butter  of  kine,  and  milk  of  sheep,  and  fat  of 
lambsj  and  rams  of  the  breed  of  Bashan,  and  goats, 
with  the  fat  of  kidneys  of  wheat;  and  thou  didst  drink 
the  pure  blood  of  the  grape.  But  Jeshurun  waxed 
fat,  and  kicked :  thou  art  waxen  fat,  thou  art  grown 
tliick,  thou  art  covered  with  fatness :  then  he  forsook 
God  which  made  him,  and  lightly  esteemed  the  rock 
of  his  salvation."  Hear  Hosea :  "  According  to  their 
pasture,  so  were  they  filled ;  they  were  filled,  and  their 
heart  was  exalted;  therefore  have  they  forgotten  me." 
Are  we  better  than  they  ?  Let  us  appeal  to  reason,  to 
observation,  to  experience.  How  many  duties  are 
there  which  prosperity  tends  to  discourage  and  hinder  .^ 
How  many  evils  are  there  which  its  influence  upon 
depraved  beings  is  adapted  to  cherish  and/ increase.^ 
What  are  these  .^  Let  us  particularize  a  few  of  them — 
for  their  name  is  Legion. 

— Such  is  Unmindfulness  of  God.  Hence  the  cau- 
tion of  Moses,  "  When  thou  shalt  have  eaten  and  art 
full,  then  beware  lest  thou  forget  the  Lord  that  brought 
thee  forth  out  of  the  land  of  Egypt,  from  the  house 
of  bondage."  Hence  the  prayer  of  Agar,  "  Lest  I  be 
full,  and  deny  thee,  and  say,  who  is  the  Lord  ?  "  The 
disciples  suffered  the  Saviour  to  sleep  while  the  vessel 
was  saiUng  smoothly:    but  when  the  wind  and  ths 


IN  PROSPERITY.  175 

waves  threatened,  they  went  to  him,  saying,  "  Master, 
carest  thou  not  that  we  perish  ?  "  It  is  in  affliction 
we  seek  him  early.  It  is  then  we  think  of  his  moral 
agency ;  and  fear  that  he  is  come  to  call  our  sins  to  re- 
membrance. It  is  then  we  feel  our  dependence  upon 
him — Then  other  helpers  fail ;  then  we  have  no  sub- 
stitutes ;  then  we  have  no  diversion — We  can  dispense 
with  him  no  longer — we  are  forced  upon  him.  "  Who 
is  the  Lord,  that  /  should  obey  his  voice  ? "  said 
Pharaoh,  in  all  the  affluence  of  his  greatness.  "  En- 
treat the  Lord  for  me,"  was  the  suppliant  language  of 
the  same  haughty  monarch,  brought  down  by  the 
judgments  of  Heaven. 

— Such  is  Pride.  David  remarks  this.  "  Pride 
compasseth  them  like  a  chain."  Nebuchadnezzar  is 
an  example  of  it.  The  king  spake  and  said,  "  Is  not 
this  great  Babylon  that  I  have  built  for  the  house  of 
the  kingdom,  by  the  might  of  my  power,  and  for  the 
honor  of  my  majesty  ?  " 

*'  Pigmies  are  pigmies  still,  though  perched  on  Alps: 
And  pyramids  are  pyramids  in  vales." 

Yet  men  estimate  tlieir  height,  not  by  their  figure, 
but  by  their  elevation.  A  man  is  as  distinguishable 
from  his  circumstances  as  a  steed  is  from  his  capari- 
sons: and  as  the  latter  would  be  judged  of  by  his 
stature,  and  strength,  and  gracefuluess,  and  speed,  so 
the  former  should  be  valued  only  by  his  personal  and 
intrinsic  worth.  But  to  make  ourselves  to  be  some- 
thing when  we  are  nothing,  we  compose  ourselves,  so 
to  speak,  of  every  thing  outward  and  adventitious;  we 
add  houses,  and  lands,  and  equipage,  and  offices,  and 
titles,  and  attendants ;  and  thus  enlarged  and  magnified, 


176  THE  CHRISTIAN, 


grashoppers  in  our  sight.  Wealth  can  even  give  wis- 
dom. It  enlarges  the  understanding  of  the  possessor. 
It  qualifies  him  to  speak  and  decide ;  so  that  his  driv- 
ellings  which  were  despised  before,  become  oracular. 
For  the  world  is  as  blameable  as  the  fool  himself. 
The  one  no  more  readily  receives,  than  the  other  pays 
this  vile  homage.  The  image  of  gold  is  sure  of  wor- 
shippers, if  it  be  only  a  golden  calf. 

--Such  is  Self-delusion.  The  prosperous  seldom 
hear  the  truth.  They  are  never  reproved.  Their  fail- 
ings are  often  admired.  Their  faults  are  even  turned 
mto  virtues,  and  imitated,  by  their  dependents.  All 
join  to  flatter  and  delude  them.  Yea,  God  himself  is 
accessory  to  their  flattery  and  delusion — not  by  his 
design,  but  by  their  misconstructions  of  his  conduct. 
For  they  are  induced  to  think  that  they  are  his  favorites, 
because  he  not  only  spares,  but  indulges  them ;  and 
conclude  that  he  will  not  treat  them  worse  in  anothp 
world  than  he  has  done  in  this. 

■ — Such  is  Unidllingness  to  hear  the  Cross.  Why 
did  the  young  man  in  the  Gospel  go  away  sorrowful  ? 
"  He  was  very  rich."  He  had  much  that  was  amiable, 
and  much  that  was  promising.  He  engaged  our 
Saviour's  aflfections ;  and  wished  to  follow  him :  but 
he  had  too  much  to  leave  behind.  Why  did  not  the 
Pharisees,  who  believed  on  him,  confess  him  ?  "  They 
feared  lest  they  should  have  been  put  out  of  the  syna- 
gogue, for  they  loved  the  praise  of  men  more  than  the 
praise  of  God."  Eusebius,  in  speaking  of  the  perse- 
cution under  Decius,  o^  serves,  that  most  of  those  who 
apostatised  were  not  trom  among  the  poor,  but  the 
rich.     They  who  are  softened  by  care,  and  rendered 


IN   PROSPERITY.  177 

delicate  by  indulgence,  are  little  prepared  for  a  rough 
campaign,  and  cannot  be  expected  to  endure  hardness 
as  good  soldiers  of  Jesus  Christ. . 

— Such  is  Earthly-mindedness.  Who  are  so  likely 
to  mind  earthly  things  as  those  who  abound  witl 
them  ?  Who  has  so  many  ties  to  life  ?  No  conditio 
indeed,  here,  will  bear  any  comparison  with  the  future 
state  of  the  blessed:  yet,  according  to  our  present 
views  and  feelings,  the  mansion  and  the  pleasant 
scenery  around,  have  more  power  to  attract  and  detain 
than  the  desolateness  of  the  poor-house.  How  little 
have  some  to  resign !  How  much  have  they  to  urge 
their  departure  !  How  often  does  the  heart's  bitter- 
ness lead  them  to  sigh,  "I  loathe  it,  I  would  not  live 
alway" — "  O !  that  I  had  wmgs  like  a  dove,  for  then 
would  I  flee  away  and  be  at  rest ;  I  would  haste  me 
from  die  stormy  wind  and  tempest."  What  uneasi- 
nesses have  others  to  excite  them !  How  much  have 
they  to  give  up !  How  deep-rooted  are  they ;  and 
what  force  is  necessary  to  loosen  them  from  their  po- 
sition !  "  Ah ! "  said  Johnson  to  Garrick,  as  he  was 
walking  over  his  bowers — "  these  are  the  things  that 
make  us  unwilling  to  die." 

— Such  is  Worldly  Conformity.  They  are  not  the 
poor,  but  the  rich,  who  have  intercourse  with  the 
world.  These  are  they  who  are  tempted  to  recom- 
mend themselves  to  their  friendship ;  to  emulate  their 
pretensions  ;  to  adopt  their  maxims,  and  manners,  and 
hours. 

— ^We  may  also  mention  Self-indulgence.  We  are  far 
from  pleading  for  monkish  austerities  and  abstemious- 
ness. Yet  a  Christian  is  to  deny  himself.  Yet  tem- 
perance is  a  part  of  godliness.    Yet  we  are  forbidden 


178  THE   CHRISTIAN, 

to  provide  for  the  flesh  to  fulfil  the  lusts  thereof  But 
who  is  most  likely  to  be  profuse  in  dress  and  in  fur- 
niture? Whose  table  is  likely  to  become  a  snare? 
Who  is  in  danger  of  feasting  himself  without  fear? 
Whose  precious  mornings  are  most  likely  to  be  wasted 
in  bed  ? 

— To  this  we  may  add  UnfeeUngness.  He  is  most 
likely  to  be  kind  to  a  stranger  who  knows  the  heart  of 
a  stranger,  having  been  a  stranger  in  a  strange  land. 
Who  ever  thinks  of  repairing  to  the  gay  and  the  dis- 
sipated in  the  hour  of  trouble  ?  What  interest  will 
he  feel  in  my  grief  who  never  wept  himself?  The  ten- 
d3rest  and  most  active  sympathy  flows  from  experi- 
ence. What  does  a  king  know  of  the  miseries  of  his 
subjects?  He  never  looked  into  their  hovel;  never 
tasted  their  bitter  bread.  They  whose  condition  or 
office  exempts  them  from  the  common  v^exations  and 
distresses  of  life,  are  always  the  most  insensible  to  the 
duties  and  calls  of  compassion.  Only  a  priest  or  a 
Levite  could  have  passed  by  on  the  other  side ;  and 
left  the  poor,  wounded,  bleeding  traveller  to  his  fate. 

After  all,  we  have  only  presented  a  few  specimens 
of  the  dangers  of  Prosperity.  But  surely  they  are 
enough  to  keep  you  from  looking  with  grudging  and 
uneasiness  on  the  condition  of  those  that  abound  in 
the  world.  Surely  they  are  enough  to  induce  you,  in 
stead  of  envying  those  that  rise,  to  pity  them  and  pray 
for  them  ;  for  they  are  set  in  slippeiy  places. 

Siu-ely  we  have  said  enough  to  excite  those  who  are 
denied  prosperity  to  be  resigned  and  satisfied.  Ah ! 
ye  who  have  had  your  piu-poses  broken  off,  even  the 
thoughts  of  your  hearts  ;  ye  who  have  wished  to  build 
your  nests  on  high,  and  to  say  to  your  soul,  thou  hast 


IN  PROSPERITY.  179 

much  goods  laid  up  for  many  years ;  take  thine  ease, 
eat,  drink,  and  be  meny :  ye  to  whom,  after  all  your 
importunings  of  his  providence,  God  has  said,  "  Let 
it  suffice  ;  say  no  more  to  me  of  that  matter" — Ah ! 
who  can  tell  what  you  have  escaped  ?  Who  can  tell 
what  you  might  have  been  ?  You  might,  as  Solomon 
has  it,  have  been  talking  with  your  feet,  and  have 
swaggered  by  your  neighbors.  You  might  have  an- 
swered roughly.  You  might  have  pleased  a  tyrant's 
heart,  in  making  yourselves  feared.  You  might  have 
acted  a  Diotrephes  in  the  parish  or  the  church.  You 
might  have  heard  with  indifference  every  tale  of  wo. 
You  might  have  abandoned  the  worship  of  God  in 
your  families,  and  have  lost  your  attachment  to  his 
Sabbaths  and  his  house.  You  might  have  made  your 
passage  your  portion ;  and  instead  of  aiising  and  de- 
parting hence,  have  felt  yourselves  at  home  in  the 
body  :  and  "  careful  about  many  tilings,"  have  overlook- 
ed that  "good  part"  which  now  you  have  happily 
chosen,  and  which  shall  not  be  taken  away  from  you. 
Let  all  abandon  their  eager  desires  after  the  world  ; 
and  if  they  must  increase,  be  concerned  to  increase 
with  all  the  increase  of  God.  "  Seekest  thou  great 
things  to  thyself  .-^  seek  them  not."  "Let  your  con- 
versation be  without  covetousness ;  and  be  content 
with  such  things  as  ye  have :  for  he  hath  said  I  ^vill 
never  leave  thee  nor  forsake  thee."  "  For  they  that 
will  be  rich,  fall  into  temptation  and  a  snare,  and  into 
many  foolish  and  hurtful  lusts,  which  drown  men  in 
destruction  and  perdition.  For  the  love  of  money  is 
the  root  of  all  evil ;  which  wliile  some  coveted  after, 
they  have  erred  from  the  faith,  and  pierced  themselves 
through  with  many  sorrows."     The  Aposde,  in  this 


180  THE   CHRISTIAN, 

passage,  seems  to  refer  to  two  classes  of  persons. 
First,  to  those  who  perish  in  their  worldly  things,  mak- 
ing shipwreck  of  faith  and  a  good  conscience.  These 
he  compares  to  men  at  sea  who  founder,  and  are  seen 
no  more — they  are  drowned  in  destruction  and  perdi- 
tion. Secondly,  to  those  who  are  not  destroyed  but 
injured.  These  he  compares  to  travellers,  who,  see- 
ing, as  they  are  going  along,  some  inviting  fruit  a  little 
out  of  their  road,  step  aside  to  gather ;  but  as  it  is  sur- 
rounded with  thorns  and  briers,  they  wound  them- 
selves in  the  attempt.  These  err  from  the  faith,  and 
pierce  themselves  through  with  many  sojtoivs. 

For  while  the  prosperity  of  fools  destroys  them,  the 
prosperity  of  wise  men  may  harm  them.  Saul  was 
lost  by  his  advancement ;  but  David  himself  was  in- 
jured :  and  hence  we  read  of  his  "  first  ways."  The 
hero,  the  conqueror,  the  king,  never  equalled  the  shep- 
herd of  Bethlehem. 

Upon  this  principle,  if  you  had  to  choose,  you  should 
not,  you  would  not  choose  a  state  so  frequently  de- 
structive :  so  commonly  hurtful.  You  would  not  con- 
clude that  you  were  better  than  others,  and  that  you 
should  be  safe  where  your  brethren  have  so  generally 
failed.  If  you  did,  you  would  be  sure  to  yield ;  for 
"  Pride  goeth  before  destruction,  and  a  haughty  spirit 
before  a  fall." 

But  the  option  is  not  left  to  yourselves.  The  Lord 
chooses  your  inheritance  for  you ;  and  in  his  pleasure 
you  must  acquiesce.  Only  be  sensible  of  the  perils 
of  the  condition. 

II.    You  are  required  to  employ  its  safeguards. 

And  Jirst,  if  you  would  escape  the  evils  of  prosperi- 


IN   PROSPERITY.  181 

ty,  consider  much  your  RespoiisihilUy.  Never  imagine 
that  the  things  you  jiossess  are  your  own,  and  that 
you  are  at  hheity  to  do  what  you  please  with  tliem. 
They  are  all  in  the  nature  of  a  trust.  You  are  not  the 
proprietors,  but  the  stewaids.  When  j'ou  receive 
them,  a  voice  cries  "  Occupy  till  I  come :  "  and  then 
the  same  voice  will  say,  "  Give  account  of  thy  stew- 
ardship, for  thou  shalt  be  no  longer  steward."  Keep 
your  minds  alive  to  the  certainty  of  this  account ;  the 
extent  of  this  account ;  the  strictness  of  this  account ; 
the  nearness  of  this  account — "Behold,  the  Judge 
standeth  before  the  door."  "Let  your  moderation  be 
known  unto  all  men:  the  Lord  is  at  hand." 

Secondlii,  Keflect  on  the  brevity  of  your  Possessions. 
There  is  a  day  coming  when  the  heavens  shall  pass 
away  with  a  great  noise,  and  the  eartli,  and  all  the 
works  that  are  therein,  shall  be  burned  up.  And  then, 
"  to  whom  will  ye  flee  for  help,  and  where  will  you 
leave  your  glory  ?  " — But  tbis  prospect  seems  veiy  far 
off;  and  the  distance  prevents  impression.  Is  death 
then  far  off?  You  have  only  a  life-interest  in  your 
estate.  And  "  what  is  your  hfe  ?  It  is  even  a  vapor 
tbat  a{)peareth  for  a  Httle  time,  and  then  vanisheth 
away."  Then  you  must  part  with  all  forever.  "  For  we 
brought  nothing  with  us  into  tlie  world,  and  it  is  cer- 
tain we  can  carry  nothing  out."  But  how  frequently 
is  the  continuance  of  your  possessions  and  enjoyments 
much  shorter  than  life  itself!  "  Wilt  thou,"  therefore, 
says  Solomon,  "set  thy  heart  on  that  which  is  not? 
For  riches  make  to  themselves  wings  and  fly  away." 
"Brethren,"  says  the  Apostle,  "the  time  is  short:  it 
remaineth,  that  both  they  that  have  wives  be  as  though 
they  had  none,  and  they  that  weep,  as  though  they 


182  THE   CHRISTIAN, 

wept  not ;  and  they  that  rejoice,  as  though  they  rejoic- 
ed not ;  and  they  that  buy,  as  though  they  possessed 
not." 

Thirdly,  Study  the  vanity  of  your  Acquisitions.  How 
little  can  they  contribute  to  the  reality  of  your  happi- 
ness! Look  at  those  in  the  circle  of  your  acquaint- 
ance. Do  you  know  any  of  them,  I  will  not  say,  that 
have  improved  in  religion,  but  that  have  increased  in 
comfort !  As  to  yourselves  ;  have  your  contentment, 
and  peace,  and  pleasure,  risen  with  your  circumstances 
in  the  world  ?  Can  riches  profit  in  the  day  of  wrath  ? 
Can  any  abundance  relieve  the  anguish  of  a  wounded 
spirit  ?  What  a  source  of  perj)lexity  and  anxiety  is  a 
I)rosporous  estate!  "In  the  midst  of  his  sufficiency 
he  shall  be  in  straits."  What  an  attraction  is  it  of  ill- 
will  !  What  an  excitement  to  envy  and  slander !  The 
success  of  a  rival ;  the  superior  display  of  a  neighbor; 
yea,  even  the  disregard  of  an  individual  seemingly  inca- 
pable of  annoying  us — even  his  neglect  may  spoil  the 
relish  of  a  courtier's  bliss,  the  favorite  of  the  owner  of 
a  hundred  and  twenty-seven  provinces.  "  When  he 
came  home  he  sent  and  called  for  his  friends,  and  Ze- 
resh  his  wife.  And  Haman  told  them  of  the  gloiy  of 
his  riches,  and  the  multitude  of  his  children,  and  all 
the  things  wherein  the  king  had  promoted  him,  and 
how  he  had  advanced  him  above  the  princes  and 
servants  of  the  king.  Haman  said,  moreover,  Yea, 
Esther  the  queen  did  let  no  man  come  in  with  the  king 
unto  the  banquet  that  she  had  prepared,  but  myself; 
and  to-morrow  am  I  invited  unto  her  also  with  the 
king.  Yet  all  this  availeth  me  nothing,  so  long  as  I 
see  Mordecai  the  Jew  sitting  at  the  king's  gate." 

People  often  wonder  at  your  uneasiness ;  but  the 


IN  PROSPERITY.  183 

heart  knoweth  its  own  bitterness.  You  feel  some 
worm  at  the  root  withering  the  gourd  that  overshadows 
you.  Perhaps  some  pei-sonal  or  relative  trial  preys 
upon  the  peace  of  your  mind.  Perhaps  the  dear  com- 
panion who  once  walked  with  you  along  your  flowery 
path  is  removed  far  from  you  ;  and  disinclined  to  re- 
trace the  spots  once  endeared  by  social  converse,  you 
watch  and  are  alone,  as  a  sparrow  upon  the  house-top. 
Perhaps  when  you  sit  down  at  table,  David's  seat  is 
empty — and  tears  are  your  meat  day  and  night.  Per- 
haps the  heir,  who  was  to  pei-petuate  your  name  and 
inherit  your  i)i-operty,  now  occupies  a  tomb,  on  which 
you  have  inscribed,  "  And  Thou  destroyest  the  hope 
of  man."  Perhaps  an  infirmity  is  entailed  upon  you 
for  life.  Perhaps  some  disease  is  gradually  undermin- 
ing your  frame.  Perhaps  your  senses  are  declining ; 
and  desire  fails :  and  the  days  are  come  wherein  you 
have  no  i)leasure.  "  Then  I  looked  on  all  the  works 
that  my  hands  had  wrought,  and  on  the  labor  that  I 
had  labored  to  do:  and,  behold,  all  was  vanity  and 
vexation  of  spirit,  and  there  was  no  profit  under  the 
sun." 

Fourthly,  Think  hoio  Utile  ivorldly  prosperity  has  dis- 
tinguished many  of  the  excellent  of  the  earth.  When 
you  are  tempted  to  gloiy  in  wealth,  remember  what  a 
multitude  there  is  in  poor  life  who  would  make  you 
shrink  into  nothing,  if  you  were  morally  compared 
with  them;  and  what  is  gold  to  godliness?  What 
superior  grace  and  wisdom  and  usefulness  dignified 
numbers  of  those  servants  of  the  Most  High  God  and 
benefactors  of  men,  who  passed  their  days  in  a  state 
of  dependance,  or  ended  them  in  a  prison!  Read  the 
history,  examine  the   lives  of  those  preachers   and 


184  THE   CHRISTIAN, 

writers  whose  Immortal  works  praise  them  in  all  the 
churches.  Take  Luther,  that  gieat  Reformer,  who 
has  levied  a  tax  of  admiration  and  gi-atitnde  on  every 
age.  He  has  this  passage  in  his  last  will  and  testament : 
"  O  Lord  God,  I  thank  thee  that  thou  hast  been  pleas- 
ed to  make  me  a  poor  and  indigent  man  upon  earth. 
I  have  neither  house  nor  land  nor  money  to  leave  be- 
hind me.  Thou  hast  given  me  a  wife  and  children, 
whom  I  now  restore  to  thee.  Lord,  nourish,  teach, 
and  preserve  them  as  thou  hast  me."  The  apostles 
could  say,  "  Even  unto  this  present  hour,  we  both 
hunger  and  thirst,  and  are  naked,  and  are  buffeted,  and 
have  no  certain  dwelling  place."  And  the  Lord  of 
Gloiy,  the  image  of  the  invisible  God,  had  not  where 
to  lay  his  head.  And  yet  we  think  wealth  the  stand- 
ard of  excellence ! 

— Again.  Daily  realize  the  assurances  of  Revelation. 
"  This  is  the  victory  that  overcometh  the  world,  even 
our  faith."  The  influence  of  a  greater  good  will  abol- 
ish the  impression  of  a  less.  The  man  who  walks  by 
sight,  is  sure  to  be  conquered :  the  things  which  are 
seen  are  temporal ;  and  he  sees  no  other ;  these,  there- 
fore, strike  and  please  and  engross  him.  But  the  man 
who  walks  by  faith,  sees  things  invisible  to  the  eye  of 
sense ;  and  these  are  eternal :  and  they  are  infinite. 
What  is  the  honor  that  cometh  from  man,  compared 
with  the  smiles  of  God  ?  What  is  a  handful  of  shining 
idust,  compared  with  "  a  far  more  exceeding  and  eter- 
nal weight  of  glory  ?"  Can  the  stars  be  seen,  in  the 
shining  of  the  sim  ?  What  saved  Moses  in  cn-cum- 
slances  far  more  perilous  than  those  of  his  birth  ? 
"  By  faith  Moses,  when  he  was  come  to  years,  refused 
to  be  called  the  son  of  Pharaoh's  daughter ;  choosing 


IN   PROSPERITY.  ^85 

rather  to  suffer  affliction  with  the  people  of  God,  than 
to  enjoy  the  pleasures  of  sin  for  a  season."  What  led 
Abraham  to  "  sojourn,"  even  "  in  the  land  of  promise, 
as  in  a  strange  laud,  dwelling  in  tabernacles  with 
Isaac  and  Jacob,  the  heirs  with  him  of  the  same  prom- 
ise?" Faith.  "For  he  looked  for  a  city  which  had 
foundations,  whose  builder  and  maker  is  God.  These 
all  died  in  faith,  not  having  received  the  promises,  but 
having  seen  them  afar  off,  and  v/ere  pei-suaded  of  them, 
and  embraced  them,  and  confessed  that  they  were 
strangers  and  pilgrims  oji  the  earth.  For  they  that 
say  such  things,  declare  plainly  that  they  seek  a  coun- 
try. And  truly  if  they  had  been  mindful  of  that  coun- 
try from  whence  they  came  out,  they  might  have  had 
opportunity  to  have  returned :  but  now  they  desire  a 
better  country,  that  is,  an  heavenly :  wherefoi-e,  God  iy 
not  ashamed  to  be  called  their  God  ;  for  he  hath  pre- 
pared for  them  a  city." 

Finalli).  Forget  not  the  Admonition  of  the  Saviour: 
"  Watch  and  pray,  lest  }'e  enter  into  temptation."  And 
what  he  has  joined  together  let  no  man  put  asunder. 
In  vain  I  invoke  God  if  I  am  careless;  and  expose 
myself  needlessly  in  dangerous  places  and  company ; 
and  leave  without  a  sentinel,  my  senses,  and  appetites, 
and  passions ;  and  keep  not  rny  heart  with  all  dili- 
gence; and  use  not  all  the  means  of  preservation 
which  are  placed  within  my  reach — prayer  without 
watching,  is  hypocrisy.  And — watching  without 
prayer,  is  presumption.  Our  strength  is  in  God  alone. 
He  will  make  us  know  this,  not  only  by  the  testimony 
of  his  word,  but  by  our  experience.  And  we  need 
not  be  afraid  of  the  growing  conviction.  When  we 
are  weak,  then  are  we  strong.  For  lie  to  whom  a 
16 


186  THE  CHRISTIAN, 

sense  of  our  weakness  will  urge  us  to  repair,  is  able  to 
keep  us  from  falling.  Whatever  be  our  inability  and 
danger,  if  he  holds  us  up,  we  shall  be  safe.  Let  not 
those  be  discouraged  who  seek  his  help.  The  very 
exercise  of  prayer  tends  to  secure  you.  But  you  have 
more  to  rely  upon  than  the  moral  influence  of  the 
duty.  If  there  be  any  meaning  in  the  Scriptures,  God 
hears  prayer;  he  grants  our  petitions;  he  strengthens 
us  with  might  by  his  Spirit  in  the  inward  -man. 
"  Ask,"  says  the  Saviour  "  and  ye  shall  receive,  that 
your  joy  may  be  full." 

Thus  his  grace  shall  be  sufficient  for  you  even  in 
Prosperity.  But  a  Christian  should  not  only  be  con- 
cerned to  use  the  world  as  not  abusing  it ;  he  should 
not  only  be  anxious  to  avoid  the  evils  of  his  condition ; 
but  to  exercise  its  virtues,  and  perform  its  duties,  and 
sanctify  its  resources.     And  the 

III.     Part  of  our  subject  calls  upon  you  to  improve 

THE   ADVANTAGES    OF    PROSPERITY. 

This  is  to  be  exemplified  in  three  things.  Gratitude, 
Beneficence,  and  Enjoyment.  The  first  regards  God. 
The  second  our  fellow  creatures.  The  third,  our- 
selves. 

First,  you  are  to  improve  your  Prosperity  in  a  way 
of  gratitude.  God  is  to  be  owned  as  the  author  of  all. 
The  streams  of  comfort  are  many,  and  flow  in  various 
channels:  but  with  him  is  the  fountain  of  life.  "Do 
not  err,  my  beloved  brethren:  every  good  gift  and 
every  perfect  gift  is  from  above,  and  cometh  down  from 
the  Father  of  lights."  The  silver  and  the  gold  are 
his.  However  you  have  obtained  it,  whether  from  in- 
heritance, or  the  legacies  of  friendship,  or  the  labor  of 


IN  PROSPERITY.  187 

your  own  hands,  lie  it  is  tliat  giveth  you  power  to  get 
wealth.  And  your  prosperity  lacketh  its  firmest  sup- 
port, its  loveliest  ornament,  its  sweetest  relish,  if  you 
do  not  acknowledge  in  it  the  providence  of  Him  whose 
blessing  alone  maketh  rich,  and  addeth  no  soitow  with 
it.  Is  this  acknowledgement  made  ?  And  is  it  real  ? 
And  is  it  constant  ?  And  is  it  fen'ent.^  What  would 
you  think  of  a  dependant  who  had  no  claim  on  your 
bounty ;  whom  you  not  only  relieved,  but  supported, 
and  supported  in  affluence  ;  being  not  only  attentive  to 
his  necessities,  but  meeting  all  his  wishes — what  would 
you  think  of  such  a  dependant,  if  he  should  never  call 
upon  you;  never  send  to  you;  never  speak  of  you 
favorably  to  others ;  never  think  of  you — but  should 
take  all  this  goodness  as  a  matter  of  right,  rather  than 
of  kindness :  and  act  as  if  he  would  have  all  around 
}iim  to  believe  that  it  was  of  his  own  producing  or 
purchasing?  How  soon  would  you  discontinue  your 
unacknowledged  favors;  and  how  hateful  would  his 
conduct  appear,  not  only  to  yourself,  but  to  every  one 
who  witnessed  it ! 

Yet  how  little  is  God  owned.  We  sacrifice  to  our 
own  net,  and  burn  incense  to  our  own  drag.  We  as- 
cribe our  success  to  the  wisdom  of  our  own  under- 
standing; or  the  power  of  our  own  arm  ;  or  the  inter- 
est we  have  in  the  favor  of  our  fellow  mortals ;  or  we 
take  it  as  the  efTect  of  chance,  while  God  is  not  in  all 
our  thoughts.  "  Therefore,"  says  God,  "  I  will  return 
and  take  away  my  corn  in  the  time  thereof,  and  my 
wine  in  the  season  thereof;  for  she  did  not  know  1 
gave  her  corn,  and  wine,  and  oil,  and  multiplied  her 
silver  and  gold,  which  they  prepared  for  Baal."  This 
is  a  trying  method   to  bring  us  to  reflection :   but  it 


188  TPIE  CHRISTIAN, 

is  often  necessaiy.  Continued  enjoyment  seems  to 
give  a  kind  of  prescription  ;  at  least,  it  makes  us  for- 
get our  reliance  and  obligation.  We  are  struck  with 
what  is  new  and  out  of  course :  while  we  overlook 
what  is  regular  and  habitual.  Whereas  this  should 
be  the  grand  reason  for  your  praise ;  for  the  claim 
arises  not  from  our  benefits  being  occasional,  but  fre- 
quent and  constant:  new  every  morning  and  every 
moment.  How  soon  could  the  Great  Ruler  and  Ben- 
efactor convince  you  that  he  is  not  obhged  to  continue 
what  you  deem  your  own  ;  and  that  he  can  as  easily, 
as  justly,  recall  what  he  has  given.  That  this  may  not 
be  the  case,  sanctify  the  Lord  God  in  your  thoughts. 
Think  of  your  desert.  Compare  your  condition  with 
that  of  othei*s.  And  while  you  see  that  the  lines  have 
fallen  to  you  in  pleasant  places,  and  that  you  have  a 
goodly  heritage,  say,  "Bless  the  Lord,  O  my  soul,  and 
forget  not  all  his  benefits."  The  beginning  of  some 
of  you  was  small.  You  remember  a  time  when  you 
had  no  inheritance,  no  not  so  much  as  to  set  your  foot 
on  ;  and  had  your  subsequent  enlargement  been  fore- 
told, you  would  have  exclaimed  with  the  surprised 
nobleman, "  If  the  Lord  should  make  windows  in  heav 
en,  might  such  a  thing  be."  Surely  you  will  follow 
the  example  of  Jacob,  who  said,  "Lord,  I  am  not 
worthy  of  the  least  of  all  the  mercies,  and  of  all  the 
truth,  which  thou  hast  showed  unto  thy  servant;  for 
with  my  staff  I  passed  over  this  Jordan,  and  now  I 
am  become  two  bands."  Surely  you  will  retire  with 
David  before  the  Lord,  and  say,  "  O  Lord  God,  what 
is  my  house,  that  thou  hast  brought  me  hitherto? 
And  this  was  yet  a  small  thing  in  thy  sight,  O  Lord 
God  ;  but  thou  hast  spoken  also  of  thy  servant's  house 


IN   PROSPERITY.  189 

for  a  great  while  to  come :  and  is  this  the  manner  of 
man,  O  Lord  God  ?  " 

Secondly,  You  are  to  improve  your  Prosperity  in  a 
way  of  beriejicence.  In  this  respect  you  are  favored 
above  many  of  your  brethren.  Tlieir  ear  is  not  heavy 
that  it  cannot  hear ;  but  their  hand  is  shortened  that  it 
cannot  save.  They  see  wants  and  miseries  which 
only  distress  them ;  for  they  have  only  the  disposition 
to  relieve.  But  you  can  indulge  it — you  have  the 
power.  Value  the  substance  you  possess  on  this  ac- 
count. And  remember  also,  that  you  have  it  for  this 
very  purpose.  In  the  bestowment,  God  looked  beyond 
youi-selves ;  and  designed  to  make  you  not  only  the 
subjects  of  his  goodness,  but  the  instruments  ;  not  only 
the  recipients,  but  the  difFiisers.  And  how  can  you 
neglect  to  impart  relief  and  comfort  to  others,  while 
God  is  perpetually  communicating  to  you  ;  and  your 
condition,  as  well  as  your  religion,  cries,  "  Freely  ye 
have  received,  freely  give."  This  is  the  way  to  have 
your  possessions  blessed.  This  is  the  way  also  to 
have  them  increased.  "  Give  alms  of  such  things  as 
you  have,  and  behold  all  things  are  clean  unto  you." 
"  The  liberal  soul  deviseth  liberal  things,  and  by  liberal 
things  shall  he  stand." 

Therefore  says  the  Apostle,  "  Charge  them  that  are 
rich  in  this  world  that  they  do  good,  that  they  be  rich 
in  good  works,  ready  to  distribute,  willing  to  communi- 
cate ;  laying  up  in  store  for  themselves  a  good  founda- 
tion against  the  time  to  come,  that  they  may  lay  hold  on 
eter/ial  life."  The  objects  of  your  charity  are  number- 
less. Some  of  these  have  preferable  claims;  but  none 
of  them  are  to  be  excluded.  As  you  have  opportunity, 
you  are  to  do  good  unto  all  men,  especially  unto  them 


190  THE  CHRISTIAN, 

that  are  of  the  household  of  faith.  There  are  the 
fatherless  and  the  widows  to  visit :  and  the  sick  to 
heal ;  and  the  naked  to  clothe ;  and  the  hungry  to  feed. 
"  The  poor  you  have  always  with  you  :  "  and  if  you 
have  the  abiUty  to  succour,  and  withhold  relief,  your 
religion  would  perplex  an  inspired  x\postIe.  "  Whoso 
hath  this  world's  good,  and  seeth  his  brother  have 
need,  and  shutteth  up  his  bowels  of  compassion  from 
him,  how  dwelleth  the  love  of  God  in  him  ? "  But 
there  are  also  the  careless  to  awaken ;  the  ignorant  to 
instruct;  the  vicious  to  reclaim;  and  the  backsliding 
to  restore.  The  soul  is  of  su})reme  importance  ;  and 
it  becomes  us  peculiarly  to  aid  in  supporting  those  in- 
stitutions and  exertions,  w4iich  have  in  view  the  spirit- 
ual and  eternal  welfare  of  men.  Even  these  i-equire 
much  pecuniary  assistance  ;  and  it  is  the  highest  honor 
that  can  be  conferred  upon  money  that  it  is  employed 
in  carrying  on  the  concerns  of  the  Gospel.  These 
have  nobly  multiplied  in  our  day ;  and  they  occasion 
frequent  applications  to  your  liberality. 

But  surely  you  cannot  complain  of  this  frequency. 
It  shows  the  improved  state  of  your  beloved  countiy, 
religiously  considered  ;  and  Christains  should  deem 
those  the  best  times  in  which  the  best  cause  flourishes 
most.  Surely  you  would  not  wish  to  bring  back  the 
state  of  things  a  century  ago,  when,  for  a  year  togeth- 
er, avarice  and  selfishness  might  have  escaj)ed  these 
evangelical  vexations.  Have  you  not  yourselves  been 
accessory  to  this  improvement?  Have  you  not  been 
praying  that  God's  kingdom  may  conie,  and  that  his 
word  may  have  free  course  and  be  glorified  ?  And 
will  you  complain  or  rejoice  when  those  prayers  are 
answered  ?     When  you  ofl'ered  them,  did  you  suppose 


IN   PROSPERITY.  191 

that  what  you  implored  was  to  be  carried  on  by  mira- 
cles, or  by  means  ?  If  by  means,  did  you  stipulate  in 
these  prayers  that  God  should  employ  the  instrumen- 
tality of  others,  and  not  require  your  own  ?  Or,  did 
you  not  mean  to  place  yourselves  at  his  disposal ;  and 
to  ask,  as  the  work  was  going  on,  "  Lord,  what  wilt 
thou  have  me  to  do?"  This  must  have  been  your 
meaning  if  you  prayed  sincerely  and  earnestly ;  and 
consistency  requires,  if  you  would  not  be  condemned 
out  of  your  own  mouth,  every  sacrifice  in  your  power. 
And  how  much  is  in  the  power  of  some  of  you  !  And 
how  would  your  efiicacy  be  increased,  if  you  would 
be  satisfied  with  a  decent  distinction  above  the  vulgar, 
instead  of  being  splendid ;  if  you  would  avoid  every 
extravagance  and  superfluousness  in  your  mode  of 
living ;  if  you  would  exercise  a  httle  of  that  self-denial, 
which,  after  all,  is  the  principal  test  of  real  benevo- 
lence. 

Many  rules  have  been  laid  down,  as  to  the  propor- 
tion of  your  estate  or  income  which  should  be  dedi- 
cated to  beneficence.  If  conscience  was  not  so  often 
asleep,  or  if  when  awake  it  had  any  chance  of  being 
heard  in  the  same  hour  with  the  love  of  money,  the 
degree  might  safely  be  left  to  every  man's  own  mind. 
Nothing  however  can  be  more  just  and  reasonable 
than  the  injunction  of  the  Apostle,  "Let  every  one  of 
you  lay  by  him  in  store  as  God  hath  prospered  him." 
This  rule  is,  we  fear,  seldom  observed.  Yea  some,  by 
a  perverse  process,  feel  tjie  disposition  diminishing  as 
the  abiUty  increases.  They  give  not  only  less  i)i  pro- 
portion, but  less  in  reality  than  they  once  did.  In 
their  contributions,  as  well  as  in  their  qualities,  there 
is  a  gradation  from  gold  to  silver,  and  fi-om  silver  to 


192  THE  CHRISTIAN, 

copper.  Once  they  hardly  thought  it  worth  while  to 
be  covetous.  They  had  little  to  set  up  in  that  charac- 
ter with.  But  wealth  increased,  and  they  soon  began 
to  hoard.  Nor  is  it  to  be  supposed  that  their  eagerness 
to  accumulate  is  declining  with  age.  The  less  time 
they  have  to  keep,  the  harder  they  are  determined  to 
hold;  for,  as  Young  says,  "there  is  a  dying  grasp  as 
well  as  a  dying  gasp." 

"  Of  other  tyrants,  short  the  strife  ; 
But  Avarice  is  king  for  life  : 
The  despot  twists  with  hard  control 
Eternal  fetters  round  the  soul." 

But  with  enlarged  circumstances,  be  ye  also  enlarg- 
ed. This  is  the  case  with  a  few  we  have  the  pleasure 
to  know.  Their  fortune  is  a  blessing  to  the  neighbor- 
hood and  the  nation.  Their  rising  in  life  resembles 
the  risinu^  of  the  sun  :  the  elevation  illuminates  and  en- 
livens  and  fertihzes;  and  joy  springs  from  its  beams. 
Their  wealth  is  like  the  dew,  raised  indeed  from  the 
earth,  but  only  to  be  filtrated  from  its  grossness,  and  to 
descend  in  silent  refreshment,  and  vigor,  and  life.  So 
it  was  with  Job.  He  was  the  greatest  man  in  the  east ; 
and  he  was  also  the  most  generous.  His  substance  is 
mentioned ;  but  it  was  not  his  possession,  but  his  use 
of  it,  that  rendered  him  so  estimable.  I  envy  not  the 
bosom  of  that  man  who  can  hear  without  emotion  his 
touching  and  eloquent  appeal.  "  If  I  did  despise  the 
cause  of  my  man-servant,  or  of  my  maid-servant,  when 
they  contended  %vith  me  ;  what  then  shall  I  do  when 
God  riseth  up  ?  and,  Avhen  he  visiteth,  what  shall  I 
answer  him  ?     Did  not  he  that  made  me  in  the  womb 


IN  PROSPERIFY  193 

make  him  ?  and  did  not  one  fashion  i;s  in  the  womb  ? 
If  I  have  withheld  tlie  poor  from  their  desire,  or  have 
caused  the  eyes  of  the  widow  to  fail ;  or  have  eaten 
my  morsel  myself  alone,  and  the  fatherless  have  not 
eaten  thereof;  (for  from  my  youth  he  was  brought  up 
with  me,  as  with  a  father,  and  I  have  guided  her  from 
my  mother's  womb ;)  if  1  have  seen  any  perish  for 
want  of  clothing,  or  any  poor  without  covering;  if  his 
loins  have  not  blessed  me,  and  if  he  were  not  warmed 
with  the  fleece  of  my  sheep  :  if  I  have  lifted  up  my 
hand  against  the  fatherless,  when  I  saw  my  help  in 
the  gate ;  then  let  mine  arm  fall  from  my  shoulder- 
blade,  and  mine  arm  be  broken  from  the  bone."  David 
also  had  acquired  much  wealth  :  but  hear  his  acknow- 
ledgement. "  Now  I  have  prepared  with  all  my  might, 
for  the  house  of  my  God,  the  gold  for  things  to  be 
made  of  gold,  and  the  silver  for  things  of  silver,  and 
the  brass  for  things  of  brass,  the  iron  for  things  of  iron, 
and  wood  for  things  of  wood ;  onyx  stones,  and  stones 
to  be  set,  glistering  stones,  and  of  divers  colors,  and  all 
manner  of  precious  stones,  and  marble  stones  in  abun- 
dance. Moreover,  because  I  have  set  my  affection  to 
the  house  of  my  God,  1  have  of  mine  own  proper 
good,  of  gold  and  silver,  which  I  have  given  to  the 
house  of  my  God,  over  and  above  all  that  I  have  pre- 
pared for  the  holy  house,  even  three  thousand  talents 
of  gold,  of  the  gold  of  Ophir,  and  seven  thousand  tal- 
ents of  refined  silver,  to  overlay  the  walls  of  the  houses 
withal :  the  gold  for  things  of  gold,  and  the  silver  for 
things  of  silver,  and  for  all  manner  of  work  to  be  made 
by  the  hands  of  artificers.  And  who  then  is  willing 
to  consecrate  his  service  this  day  unto  the  Lord  ? " 
Here  indeed  vras  accumulation ;  but  the  design  of  it 
17 


194  THE   CHRISTIAN, 

was  not  for  the  pleasure  of  possessing.  It  was  not  for 
his  own  aggrandizement,  or  splendor,  or  indulgence  ;  or 
those  of  his  household  ;  but  for  a  moral  and  religious 
purpose.  It  is  a  sad  reflection,  especially  in  our  day, 
for  a  good  man  to  die  wealthy.  But  if  he  must  die 
rich,  let  him  die  rich  towards  God.  Let  him  not  at 
his  last  hour  testify  only  his  selfish  regards.  Let  the 
benefactor  appear  as  well  as  the  man  ;  and  the  Chris- 
tian as  well  as  the  friend  and  the  relation.  While  he 
provides  for  his  own,  especially  those  of  his  own  house, 
let  him  not  forget  the  Saviour  who  loved  us,  and  gave 
himself  for  us;  and  whose  cause  has  claims  infinitely 
above  all  mortal  interests. 

Thirdly,  You  are  to  improve  your  Prosperity,  in  a 
way  of  enjoyinent.  I  need  not  say  that  there  is  a  great 
difference  between  possession  and  enjoyment ;  and 
tliat  many  who  have  more  tlian  heart  can  wish,  have 
yet  no  heart  to  use  it.  They  are  hungry  in  the  midst 
of  food  ;  and  are  parched  with  thirst,  though  the  stream 
is  at  their  lip.  Solomon  more  than  once  notices  this 
wretchedness ;  and  considers  it  as  one  of  the  sorest 
evils  under  the  sun.  It  is  worthy  of  observation  that 
the  Latin  word  for  miserable  has  been  applied  to 
designate  an  individual  who  possesses,  but  cannot 
enjoy.  And  well  may  he  be  called  a  rniser ;  for  of  all 
men  he  is  the  most  mean,  and  abject,  and  comfortless. 
And  no  one  can  more  oppose  the  kindness  of  God  in 
furnishing  us  with  the  supplies  of  his  Providence.  For 
he  obviously  designs  to  show  us,  that  he  is  concerned, 
not  for  our  existence  only,  but  for  our  happiness.  He 
could  have  supported  us  by  means  of  food,  as  disagree- 
able to  our  palate  as  medicine :  but  ho  has  rendered 
our  sustenance  grateful  and  inviting;  and  thougli  eat- 


IN  PROSPERITY.  195 

ing  is  necessary  to  life,  no  one  eats  to  avoid  deatli. 
Our  senses  might  all  have  been  tlie  inlets  of  pain  only, 
instead  of  pleasure.  Can  any  one  question  whether 
agreeable  sounds  were  intended  to  delight  the  ear ;  or 
agi-eeable  scents  to  gratify  the  smell?  Look  at  tlie 
trees  in  a  garden,  or  an  orchard.  The  fruit  could  have 
been  produced  without  the  blossom :  but  in  this  pro- 
cess his  beauty  appears  in  the  one,  before  his  bounty 
is  seen  in  the  other:  and  the  eye  is  charmed  as  well 
as  the  taste.  Well  therefore  does  the  Apostle  say, 
"  He  gives  us  all  things  richly  to  enjoy."  And  there 
is  therefore  truth  in  the  remark  of  the  Poet,  "  To  en- 
joy is  to  obey."  It  is  falling  in  with  the  indications 
of  God's  will;  for  he  has  given  us  an  express  injunc- 
tion— "  In  the  day  of  prosperity  rejoice." 

Religion,  therefore,  instead  of  being  an  enemy  to 
the  enjoyment  of  this  state,  enjoins  it.  And  it  produces 
what  it  requires.  We  are  not  afraid  to  advance  it  as  a 
maxim  capable  of  demonstration,  that  in  pi'oportion  as 
men  are  religious,  they  are  prepared  to  relish  prosper- 
ity ;  and  that  though  others  may  possess  more,  they 
will  enjoy  most ;  for,  even  in  this  sense,  "  a  little  that 
a  righteous  man  hath,  is  better  than  the  riches  of  many 
wicked." 

Religion  refines  and  exalts  our  relish  of  temporal 
things.  How  low  and  despicable  is  a  life  filled  up 
only  wath  sleeping,  and  eating,  and  drinking,  and 
trifling!  A  Christian  rises  above  such  an  ignoble 
mode  of  being.  Even  in  his  enjoyments,  reason  unites 
with  sense ;  and  faith  with  reason  ;  and  devotion  with 
faith.  What  is  material  is  animated  by  mind ;  and 
what  is  animal,  though  its  quality  be  not  abolished, 
loses  its  grossness  by  intercourse  with  intellect  and 


196  THE   CHRISTIAN, 

spirit.  The  earth  grows  richer  by  the  reflections  and 
touches  of  all  that  is  heavenly.  The  rose  of  Sharon 
and  the  lily  of  the  valley  acquire  a  kind  of  sacredness 
and  divinity  in  their  fragrance  and  beauty,  when  they 
remind  us  of  Him  who  is  altogether  lovely ;  and  the 
chaiTus  of  creation  are  hallowed  and  felt  as  means  of 
grace,  while  they  bring  us  into  communion  with  the 
Creator,  addressed  and  adored  in  language  almost  in- 
spired— 

"  These  are  thy  glorious  works,  Parent  of  good — 

Almighty!     Thine  this  universal  frame. 

Thus  wondrous  fair  :    Thyself  how  wondrous  then!  " 

— x\nd  thus  religion  also  enlarges  as  well  as  im- 
proves the  enjoyment  of  prosperity.  We  readily  allow 
that  it  forbids  licentiousness  and  excess.  But  so  does 
reason.  So  does  health.  Yea,  so  does  pleasure  itself. 
The  moderate  use  of  the  indulgences  of  prosperity, 
unspeakably  exceeds  in  enjoyment  the  intemperate 
use  of  the  glutton  and  drunkard.  The  very  restraints 
which  religion  imposes  are  useful  and  necessary  to 
give  the  more  lively  and  potent  relish  to  our  participa- 
tions. For  who  needs  to  be  informed  that  the  meas- 
ure of  enjoyment  corresponds  with  the  strength  and 
freshness  of  the  desire  or  the  appetite  ?  Thus  the 
pleasure  of  eating  depends  upon  hunger ;  and  where 
no  degree  of  this  is  felt,  the  most  delicious  viands 
would  be  insipid.  The  full  soul  loathes  the  honey- 
comb, but  to  the  hungry  soul  every  bitter  thing  is 
sweet.  Thus  the  unwearied  do  not  welcome  repose ; 
but  the  sleep  of  the  laboring  man  is  sweet.  It  is 
therefore  easy  to  see  that  temperance  is  the  handmaid 
of  enjoyment.     By  not  impairing  our  appetites  and 


IN  PROSPERITY.  197 

desires,  it  keeps  us  from  tlie  languor  and  irksomeness 
of  the  dissipated ;  and  by  maintaining  uninjured  the 
capacities  for  enjoyment,  it  really  cherishes  and  increas- 
es the  resources  which  excess  spoils  and  destroys. 

— But  this  is  not  the  only  way  in  which  religion  be- 
friends the  enjoyment  of  prosperity.  We  must  remark 
its  moral  influence  in  rectifying  our  dispositions  and 
removing  the  causes  of  disquietude  and  dissatisfaction. 
All  outward  things  affect  us  according  to  the  state  of 
the  mind.  It  is  well  known  to  eveiy  man,  that  a  scene 
which  delights  us  at  one  time,  will  be  perfectly  unin- 
teresting, if  not  repulsive,  at  another.  The  object  in 
this  case  is  the  same,  but  the  medium  through  which 
it  appears,  and  the  feelings  in  which  it  is  received,  are 
changed.  No  one  can  deny  but  that  the  agreeable  im- 
pressions of  outward  things  is  impaired  by  infirmity 
and  sickness  of  body.  But  many  are  not  aware,  that 
it  may  be  equally  injured  by  a  disorder  of  the  soul. 
Yet  so  it  is.  A  pain  in  the  tooth,  or  in  the  joint,  will 
no  more  preclude  enjoyment,  than  the  workings  of 
jealousy,  or  suspicion,  or  envy,  or  anger,  or  revenge. 
Under  the  corrosion  of  these  evils,  a  man  must  be 
wretched  in  all  the  entertainments  of  a  palace,  and  all 
the  scenery  of  a  paradise.  But  religion  forbids  and 
subdues  these  self-tormenting,  as  well  as  vile  tempers. 
It  teaches  the  man  to  love  his  neighbor  as  himself. 
It  enables  him  to  rejoice  in  another's  welfare.  It  ren- 
ders him  an  Israelite  indeed,  in  whom  there  is  no  guile , 
and  enables  him  to  confide  in  others 'by  judging  of 
tliem  from  liis  own  feelings  of  sincerity  and  harmless- 
ness.  Why  is  that  man  so  cheerless  and  uneasy  ?  Is 
he  poor  ?  Has  he  been  robbed  of  his  estate  ?  Look 
at  his  portion.    What  one  more  thing  can  he  desh-e  ? 


198  THE  CHRISTIAN, 

But  all  will  not  bend  to  his  humor.  All  will  not  res- 
pect him  as  the  first  man  in  the  neighborhood.  He 
has  the  sorrow  of  the  world  that  worketh  death,  A 
Christian  does  not  feel  this  disease.  He  is  meek  and 
lowly  in  heart ;  and  finds  rest  unto  his  soul.  Here  is 
another  dissatisfied  and  peevish  mortal.  Nothing  pleas- 
es him.  He  reflects  upon  every  one  around  him. 
His  house  is  the  hospital  of  ill-nature,  and  every  ward 
is  filled  with  complaint.  What  is  the  cause  ?  He  will 
not  own  it :  but  guilt  makes  him  fnitfid.  He  is  con- 
scious of  some  duty  he  has  neglected;  some  sin 
which  he  has  committed ;  some  restitution  which  he 
ought  to  make ;  some  connexion  which  he  ought  to 
succor.  This  consciousness  makes  him  uneasy.  When 
censured,  he  knows  he  deserves  it:  when  praised,  he 
feels  he  is  unworthy  of  it.  He  is  a  burden  to  himself. 
But  a  good  man,  says  Solomon,  shall  be  satisfied  fi'om 
himself  His  rejoicing,  though  not  his  dependence,  is 
the  testimony  of  his  conscience.  He  is  not  free  from 
infirmity  ;  but  he  can  say  with  David,  "  I  was  upright 
before  Him,  and  have  kept  myself  from  mine  iniquity." 
Religion  makes  a  man  grateful ;  and  gratitude  is  a 
lively  and  cheerfid  temper :  and  though  to  be  under 
obligation  to  the  mean  and  worthless,  or  to  an  enemy, 
be  trying ;  nothing  can  be  more  delightful  than  to 
feel  and  acknowledge  what  we  owe  to  one  we  greatly 
esteem  and  love,  and  who  is  worthy  to  be  praised. 
David  therefore  speaks  of  the  "  pleasant  harp ; "  and 
says,  "  Praise  ye  the  Lord  ;  for  the  Lord  is  good :  sing 
praises  unto  his  name;  for  it  is  pleasant."  And  to 
show  what  a  connexion  this  exercise  has  with  happi- 
ness, we  are  assured  that  it  will  continue  in  heaven, 
and  perfect  the  enjoyment  of  the  glorified. 


IN  PROSPERITY.  199 

Religion  also  makes  a  man  beneficent;  and  this 
also  contributes  to  his  happiness.  What  do  the  selfish 
know  of  the  pleasure  of  prosperity,  compared  with 
those  who  love  to  do  good  and  to  communicate  ?  Is 
it  not  more  blessed  to  give  than  to  receive  ?  Can  any 
gi-atification  be  so  pure,  so  cordial,  so  divine,  so  fresh 
and  interesting  in  review,  as  that  which  is  reflected 
back  into  the  bosom  from  the  feelings  and  tears  and 
joy  of  the  partakers  of  your  bounty  ?  What  volup- 
tuary from  his  most  studied  and  costly  procurements 
ever  tasted  luxury  like  Job's  ?  "  W^hen  the  ear  heard 
me,  then  it  blessed  me ;  and  when  the  eye  saw  me,  it 
gave  witness  to  me :  because  I  delivered  the  poor  that 
cried,  and  the  fatherless,  and  him  that  had  none  to 
help  him.  The  blessing  of  him  that  was  ready  to 
perish  came  upon  me  :  and  I  caused  the  widow's  heart 
to  sing  for  joy.  I  was  eyes  to  the  blind,  and  feet  was 
I  to  the  lame.  I  was  a  father  to  the  poor :  and  the 
cause  which  I  knew  not  I  searched  out." 

There  is  one  view  more  to  be  taken  of  the  subject; 
it  is,  the  confidence  in  God  which  religion  inspires. 
"  Thou  wilt  keep  him  in  perfect  peace  whose  mind  is 
stayed  on  thee,  because  he  trusteth  in  thee."  Why  do 
not  many  enjoy  what  God  has  given  them  ?  They  are 
anxious  and  foreboding.  They  suspend  their  satisfac- 
tion on  some  future  occurrence — they  may  meet  with 
losses — they  may  come  to  want:  thus  "they  are  not  in 
quiet  from  the  fear  of  evil."  But  the  soul  of  the  Chris- 
tian dwells  at  ease.  He  knows  not  what  a  day  may 
bring  forth  ;  nor  does  he  desire  it.  He  has  nothing  to 
do  witli  events.  He  knows  that  he  is  under  the  provi- 
dence of  his  heavenly  Father,  who  is  able  and  engaged 
to  mal^e  all  things  work  together  for  his  good. 


200  THE   CHRISTIAN, 

But  this  implies  tlie  previous  adjustment  of  a  case 
most  awfully  interesting.  Belshazzar's  entertainment 
was  destroyed  as  soon  as  he  saw  a  handwriting  against 
the  wall.  Then  neither  the  wine,  nor  the  music,  nor 
the  company  of  a  thousand  of  his  lords,  had  the  least 
power  to  charm :  and  though  he  w^as  ignorant  of  the 
meaning  of  the  inscription,  he  foreboded  evil ;  and  the 
joints  of  his  loins  were  loosed,  and  his  knees  smote 
one  against  another.  If  a  man  was  at  the  most  en- 
chanting banquet,  witli  a  sword  hanging  over  his  head 
by  a  small  and  rotten  ligature,  he  could  not  enjoy  it; 
or  if  he  did,  it  must  be  by  forgetting  his  jeopardy  while 
yet  his  danger  continued.  The  sinner  is  the  enemy  of 
God,  and  the  child  of  wrath  ;  and  there  is  but  a  step 
between  him  and  eternal  death.  The  thought  of 
this — the  reflection  that  I  must  soon,  and  may  eveiy 
moment  exchange  all  my  good  things  here  for  the 
worm  that  never  dies,  and  the  fire  that  never  shall  be 
quenched — why  surely  this  is  sufficient  to  turn  all  my 
joy  into  sadness  and  horror.  To  enjoy,  therefore, 
in  this  state,  I  must  forget  my  exposure.  Conscience 
tells  me  I  have  no  riglit  to  take  comfort.  I  must 
therefore  creep  forth  and  steal,  while  conscience  is 
asleep.  But  wdll  it,  can  it  sleep  always  ?  How  quickly 
may  it  be  awakened  !  And  then  trembhng  takes  hold 
upon  me.  My  enjoyment,  if  it  deserves  the  name,  de- 
pends therefore  on  delusion ;  and  this  delusion  is  at  the 
mercy  of  a  thousand  disturbers.  If,  therefore,  I  am 
not  always  in  bondage,  I  am  always  subject  to  bondage 
through  fear  of  death;  and  tliere  is  no  peace,  saith  my 
God,  unto  the  wicked.  But  the  Christian  being  justi- 
fied by  faith,  has  peace  with  God  through  our  Lord 
Jesus  Christ.     His  anger  is  turned  away ;  and  as  soon 


IN   PROSPERITY.  201 

as  he  smiles  eveiy  thing  smiles.  In  his  favor  is  life. 
Tell  me,  ye  who  are  mipardoned  and  unrenewed,  Can 
you,  you  who  have  no  hope  of  a  better  world,  and  no 
certainty  of  continuing  an  instant  in  this — Can  you 
enjoy  the  comforts  of  life  like  one  who  knows  that 
whenever  he  dies,  to  die  is  gain  ?  That  he  has  in 
heaven  a  better  and  an  enduiing  substance  ?  That  he 
has  a  covenant  right  to  all  he  possesses?  That  it 
comes  to  him  with  the  good  will  of  his  God  and 
Saviour  ?  saying,  as  he  partakes — "  Eat  thy  bread  with 
cheerfulness,  and  drink  thy  wine  with  a  merry  heart, 
for  God  hath  accepted  thy  works  ?  " 

*'  He  looks  abroad  into  the  varied  field  • 

Of  nature,  and  though  poor  perhaps,  compared 

With  those  whose  mansions  glitter  in  his  sight. 

Calls  the  delightful  scenery  all  his  own. 

His  are  the  mountains,  and  the  valleys  his, 

And  the  resplendent  rivers.     His  to  enjoy 

With  a  propriety  that  none  can  feel. 

But  who,  with  filial  confidence  inspired. 

Can  lift  to  heaven  an  unpresumptuous  eye, 

And  smiling  say — '  I\Iy  Father  made  them  all ! ' 

Are  they  not  his  by  a  peculiar  right. 

And  by  an  emphasis  of  interest  his, 

W^hose  eve  they  fill  with  tears  of  holy  joy. 

Whose  heart  with  praise,  and  whose  exalted  mind 

With  worthy  thoughts  of  that  unwearied  love. 

That  planned,  and  buiit,  and  still  upholds  a  world 

So  clothed  with  beauty  for  rebellious  man  ? 

Yes — ye  may  fill  your  garners,  ye  that  reap 

The  loaded  soil,  and  ye  may  waste  much  good 

In  senseless  riot;  but  ye  will  not  find 


202  THE   CHRISTIAN, 

In  feasts,  or  in  the  chase,  in  song,  or  dance, 
A  liberty  like  his,  who,  unimpeached 
Of  usurpation,  and  to  no  man's  wrong. 
Appropriates  nature  as  his  Father's  work, 
And  has  a  richer  use  of  yours  than  you." 

We  have  seen  how  rehgion  befriends  Prosperity,  by 
raising  and  increasing  its  enjoyments.  But  you  ask, 
can  it  preserve  ?  Yes.  It  insures  the  continuance  as 
far  as  it  is  good  for  us. 

But  we  are  not  going  to  deny  that  eveiy  thing  here 
is  precarious.  "  Truly  light  is  sweet,  and  a  pleasant 
thing  it  is  for  the  eyes  to  behold  the  sim:  but  if  a  man 
Jive  many  years,  and  rejoice  in  them  all ;  yet  let  him 
remember  the  days  of  darkness,  for  they  be  many.  All 
that  cometh  is  vanity."  Yes,  your  treasure  on  earth 
moth  and  rust  may  corrupt,  or  thieves  break  through 
and  steal.  Your  healtli  may  be  exchanged  for  sickness. 
Your  friends  may  be  converted  into  enemies.  Your 
relations  may  be  carried  down  to  the  dust.  The  soft 
and  delicate  hand  may  be  forced  to  ply  the  oar  of  la- 
bor. You  may  not  be  known  of  those  your  bounty 
has  fed.  And  after  the  morning  sunshine,  the  noon  or 
the  evening  of  life  may  set  in  with  dark  waters  and 
thick  clouds  of  the  sky.  Is  such  vicissitude  impossi- 
ble ?  Improbable  ?  Unfrequent  ?  Let  the  day  in  which 
we  live  answer  this. 

And  such  desolation  religion  may  not  interfere  to 
prevent.  Is  it  then  useless  ?  And  does  it  keep  aloof 
when  we  need  its  aid.^  No.  When  it  does  not  rescue 
us  from  the  evil  day,  it  prepares  us  for  it.  What  it 
does  not  prevent  it  softens.  What  it  does  not  hinder 
it  sanctifies.      It  indemnifies    the  sufferer  by  inward 


IN   PROSPERITY.  209 

supports,  and  future  expectation.  It  renders  every 
loss  a  gain.     It  turns  the  curse  into  a  blessing. 

What  will  the  worldling  do  in  the  loss  of  his  pros- 
perity ?  His  portion  is  gone.  His  hope  is  wrecked. 
His  heart  is  desolate.  Refuge  fails  him.  He  curses 
God  and  his  king,  and  looks  upward.  Or  he  lies  down 
in  his  shame,  and  his  soul  prefers  strangling  and  death 
rather  than  life.  His  time  ends  with  one  hell,  and  his 
eternity  begins  with  another.  But  to  the  upright  there 
aiiseth  light  in  the  darkness.  God  is  his  refuge  and 
strength  ;  a  veiy  present  health  in  trouble.  He  feels, 
but  he  is  not  miserable.  He  is  perplexed,  but  not  in 
despair.  He  is  cast  down,  but  not  destroyed.  He  is 
laid  waste,  but  he  is  not  resourceless :  "Ahhough  the 
fig-tree  shall  n«t  blossom,  neither  shall  fruit  be  in  the 
vines ;  the  labor  of  the  olive  sliall  fail,  and  the  fields 
shall  yield  no  meat ;  the  flock  shall  be  cut  off  from  the 
fold,  and  there  shall  be  no  herd  in  the  stalls:  yet  I  will 
rejoice  in  the  Lord,  I  will  joy  in  the  God  of  my  salva- 
tion. The  Lord  God  is  niy  strength,  and  he  W'ill  make 
my  feet  like  hinds'  feet,  and  he  will  make  me  to  walk 
upon  mine  high  places." 

But  this  falls  in  with  the  subject  of  our  next 
Lecture ;  which  will  show  us  the  Christian  in  Ad- 
versity. 


204  THE  CHRISTIAN, 


LECTURE  VII. 

THE  CHRISTIAN,  IN  ADVERSITY. 

"  In  the  day  of  adversity  consider."— Eccles.  vii.  14. 

The  condition  in  which  we  have  recently  viewed 
the  Christian  is  not  a  very  common  one.  We  felt  the 
difficulty ;  and  in  the  course  of  the  Lecture  were  often 
led  to  make  the  Prosperous  the  subjects  of  reflection, 
rather  than  the  objects  of  address.  For  when  a  min- 
ister enters  his  pulpit,  how  few  among  the  godly  can 
he  see  in  his  audience,  that  are  set  on  the  liigh  places 
of  the  earth,  and  have  the  waters  of  a  full  cup  wrung 
out  unto  them,  and  have  more  than  heart  can  wish ! 

But,  of  this  kind,  we  feel  no  difficulty  in  the  present 
seiTice.  We  are  no  more  at  a  loss  to  find  persons  to 
address,  than  topics  to  enlarge  upon,  when  we  treat  of 
AFFLICTION.  The  inheritance  of  grief  is  as  sure  to 
mortals,  as  the  laws  of  nature  are  inviolable — "  Man  is 
born  to  trouble  as  the  sparks  fly  upward."  Some 
parts  of  his  destiny  are  less  exposed,  and  less  painful 
than  others ;  but  after  every  concession,  life  is  a  wai'- 
fare,  and  earth  is  a  vale  of  tears. 

"/hang  the  world  in  mourning?"  It  is  Solomon, 
who  saw  its  most  favored  aspects,  and  enjoyed  its 
most  envied  resources ;  it  is  all  history ;  it  is  universal 
observation;  it  is  individual  experience,  that  pro- 
claims, "All  is  vanity  and  vexation  of  spirit."  Who 
has  purchased  an  assurance  from  accident  and  disease  ? 
Who  has  not  enemies  that  oppose  him  ?     Cares  that 


IN  ADVERSITY;  205 

coiTode  him  ?  Fears  that  dismay  him  ?  Disappoint- 
ments that  confound  him  ?  Who  does  not  find  in  his 
comforts  the  elements  of  sorrow  ?  In  his  possessions, 
the  soin-ces  of  danger  ?  In  his  distinctions,  the  excite- 
ments of  envy  and  detraction  ?  In  his  affections,  the 
seeds  of  anxiety  and  anguish  ?  In  his  connexions,  the 
pledges  of  apprehension  and  bereavement  ? 

"  E'en  roses  grow  on  thorns. 
And  honey  wears  a  sting." 

Sufferer!  you  think  your  case  is  singular,  and  you 
are  often  urged  to  exclaim,  "  /  am  the  man  that  hath 
seen  affliction  by  the  rod  of  liis  wrath."  "Behold  and 
see,  if  there  be  sorrow' like  unto  my  sorrow."  But 
this  is  the  language  of  self-importance,  and  ignorance. 
"  For  there  hath  no  temptation  taken  you,  but  such  as 
is  common  to  man." 

But  you  ask — "  How  is  it,  not  with  the  man,  but 
with  the  Christian'?  Has  the  favorite  of  Heaven  no 
indulgences,  or  at  least,  no  exemptions  on  earth? 
Surely,  if  they  had  it  in  their  power ;  surely,  the  friend 
would  secure  the  companion  of  his  bosom,  and  the 
father  the  child  of  his  love,  from  every  thing  hurtful 
and  distressing.  If  God  was  my  father  and  my  friend, 
he  could  by  one  volition  of  his  will  set  me  at  ease ;  and 
would  he  suffer  me  to  walk  in  the  midst  of  trouble,  to 
be  straitened  in  want,  and  to  pine  away  with  sickness  ? 
If  I  am  his,  why  am  I  thus?"  Yet  David  said, 
"  Many  are  the  afflictions  of  the  righteous."  And  our 
Savioiu' says  to  his  disciples,  "In  the  world  ye  shall 
have  tribulation."  And  it  is  in  the  Chnslian  we  are 
to  view,  this  morning, 


206  THE   CHRISTIAN, 

In  Adversity. 

It  is  to  "  the  elect  according  to  the  foreknowledge  of 
God  the  Father,"  that  the  apostle  Peter  addressed  him- 
self, when,  to  break  the  force  of  their  surprise,  he  said, 
"  Beloved,  think  it  not  strange  concerning  the  fieiy  tri- 
al which  is  to  try  you,  as  though  some  strange  thing 
happened  unto  you."  No.  Religion  does  not  preclude 
the  evil  day ;  but  it  prepares  us  for  it ;  and  sliows  it- 
self to  most  advantage,  when  all  other  resources  must 
fail. 

We  have  a  thousand  instructions  and  admonitions 
concerning  the  spirit  and  demeanor  of  the  Christian  in 
tribulation :  but  they  may  be  all  summed  up  in  the 
words  of  our  text — "  In  the  day  of  adversity  consider.''^ 

We  enter  upon  our  subject  with  one  important  re- 
mark. Whatever  the  people  of  the  world  may  think 
of  it,  the  religion  of  Christ  is  "a  reasonable  service." 
Nothing  can  be  more  distinguishable  from  groundless 
belief,  from  the  enthusiasm  of  ignorant  impulses,  from 
a  mere  mass  of  unintelligible  feeUngs.  It  commences 
in  die  renewing  of  the  mind.  It  is  carried  on  through 
the  medium  of  thought.  Notliing  can  be  moral  that 
does  not  arise  from  design,  and  is  not  influenced  by 
motive.  Spiritual  agencies  are  not  like  the  cures  of  a 
charm,  of  whose  efficiency  no  account  can  be  given. 
They  are  not  like  the  forced  motions  of  a  machine  in- 
sensible of  its  workings  and  results.  Neither  are  they 
like  the  operations  of  the  ph3"sical  powers  in  the  hu- 
man body  :  these  are  carried  on  independently  of  the 
mind  and  will.  Tlic  digestive  action,  the  secretion  oi' 
the  fluids,  the  circulation  of  the  blood,  go  on  as  well, 
if  not  better,  when  we  are  asleep,  as  when  we  are 


IN  ADVERSITY,  207 

awake.  This,  it  would  appear,  is  too  much  the  notion 
some  entertain  of  the  work  of  the  Spirit.  But  this  is 
the  perversion  of  the  language  of  Scripture.  Accord- 
ing to  the  sacred  writers,  as  to  religious  influences,  we 
arc  not  only  the  subjects,  but  the  instruments.  What 
is  done  in  us,  is  done  by  us.  God  is  the  author  of 
every  thing  good  :  our  progress  is  from  him ;  but  he 
does  not  cany  us  along  in  the  way  everlasting,  but 
enables  us  to  ivalk.  He  works  in  us  ;  but  it  is  to  loill 
and  to  do.  We  are  not  only  impressed,  but  employed. 
Faith  and  repentance  are  the  gifts  of  God  ;  yet  we  be- 
lieve and  repent,  and  not  God. 

This  being  premised,  we  observe,  that  religion  arises 
from  consideration.  Therefore,  God,  complaining  of 
the  Jews,  says,  "  My  people  do  not  consider."  There- 
fore he  cries,  "  Consider  your  ways."  Therefore  Da- 
vid says,  "  I  thought  on  my  ways,  and  turned  my  feet 
unto  tiiy  testimonies."  This  extends  to  each  part  of 
religion,  as  well  as  the  whole.  The  Clu'istian's  abhor- 
rence of  sin  is  not  a  thoughtless  aversion — "  How  can 
I  do  this  great  wickedness,  and  sin  against  God?" 
His  godly  sorrow  is  not  a  thoughtless  grief— "  They 
shall  look  on  him  whon^  they  have  pierced,  and 
mourn."  His  confidence  is  not  a  thoughtless  trust — 
"They  that  know  thy  name  will  put  their  trust  in 
thee."  His  hope  is  not  a  presumptuous  expectation — 
He  is  "  ready  to  give  a  reason  of  the  hope  that  is  in 
him."  His  conduct  in  trouble  is  not  the  result  of  a 
natui-al  hardihood,  a  brutal  apathy,  a  careless  despera- 
tion— it  is  the  effect  of  thought,  scriptural  thought, 
sanctified  thought — "In  the  day  of  adversity  consider.'" 

Christians  !  there  are  many  things  you  ought  to  con- 
sider in  the  day  of  trouble ;  but  we  shall  confine  your 


208  THE  CHRISTIAN, 

attention  to  two  only.    The  design  of  Affliction,  and 
the  RELIEF  of  Affliction. 

I.  The  DESIGN  OF  AFFLICTION,  to  rcgulatc  your 
DUTY.    And 

II.  The  RELIEF   OF  AFFLICTION,  to  suppoit  your 

HOPE. 

The  one  will  keep  you  from  "  despising  the  chasten- 
ing of  the  Lord ; "  the  other,  from  "  faulting  when  you 
are  rebuked  of  him." 

I.  Consider  the  design  of  affliction. 

Without  this,  you  cannot  discharge  the  duty  of  the 
condition.  For  what  is  this  duty  ?  It  is  not  only  to 
possess  your  souls  in  patience — it  is  not  only  to  submit 
yourselves  imder  the  mighty  hand  of  God — but  to  ac- 
quiesce in  the  pleasure  of  the  Almighty.  It  is  not  to 
say,  "  This  is  my  grief,  and  I  must  bear  it ; "  but  "  Here 
I  am,  let  him  do  what  seemeth  him  good."  Nothing 
less  is  required  of  you,  as  Christians,  tlian  a  willing, 
cheerful  resignation.  But  this  can  only  flow  from  a 
knowledge  of  him  that  smitetli  you.  You  may  yield, 
but  you  cannot  acquiesce,  without  confidence  in  him. 
You  may,  with  David,  be  dumb  and  open  not  your 
mouth,  because  he  doeth  it ;  and  you  may  say  with 
Watts, 

"  Peace,  all  our  angry  passions  :  then 
Let  each  rebellious  sigh 
Be  silent  at  his  sovereign  will, 
And  every  murmur  die." 

— But  you  cannot  render  a  voluntary,  and  cheerful, 
and  grateful  resignation,  till  you  see  the  righteousness, 
the  wisdom,  and,  above  all,  the  kindness  of  his  dispen- 


IN  ADVERSITY.  209 

sations  towards  you.  Therefore  you  are  commanded 
to  hear  the  rod — What  does  it  say  ?  "And  in  the  day  of 
adversity  to  consider''' — to  consider  the  ends  he  has  in 
view  in  afflicting  you.  What  are  these  ends  ?  They 
all  show  that  resignation  is  the  most  dutiful  and  be- 
coming thing  in  the  world.  They  ai'e  all  founded  in 
our  exigences  and  advantages :  but  they  are  various ; 
and  none  of  them  must  be  lost  sight  of  For  a  Chris- 
tian will  often  find  it  necessary  to  turn  to  each  of  them 
before  he  can  obtain  an  answer  to  the  prayer,  "  Show 
me  wherefore  thou  contendest  with  me."  They  in- 
clude Correction — Prevention — Trial — Instruction — 
and  Usefulness. 

First,  Correction.  How  absurd  it  is  to  suppose  that 
God  will  suffer  his  children  to  act  improperly,  and  not 
reprove  them !  The  very  discipline  shows  that  they 
are  not  abandoned.  It  is  the  language  of  the  paternal 
heart — "How  shall  I  give  thee  up,  Ephraim.^  How 
shall  I  deliver  thee,  Israel  ?  How  shall  I  make  thee  as 
Admah?  How  shall  I  set  thee  as  Zeboim  ?  Mine 
heart  is  turned  within  me,  my  repentings  are  kindled 
together." 

No  ;  he  "  will  not  cast  away  his  people  whom  he 
foreknew  :"  but  this  is  the  law  of  his  house — "  If  his 
children  forsake  my  law,  and  walk  not  in  my  judg- 
ments ;  if  they  break  my  statutes,  and  keep  not  my 
commandments,  then  will  I  visit  their  transgression 
with  the  rod,  and  their  iniquity  with  stripes." 

And  these  stripes  regard  sins  of  omission,  as  well  as 
of  commission.  For  God  enjoins,  as  well  as  forbids; 
and  we  offend  by  refusing  his  orders,  as  well  as  by  op- 
posing his  prohibitions.  Yea,  further,  Tliey  regard 
the  state  of  the  heart,  as  well  as  the  conduct  of  the  life 
18 


210  TIIE  CHRISTIAN, 

■ — for  "  the  backslider  in  heart  shall  be  filled  with  his 
own  ways."  Where  no  miscarriages  have  appeared  to 
our  fellow  Christians,  what  a  fall  is  there  often  in  our 
feelings  and  our  motives !  What  a  decay  of  devotion ! 
What  a  coldness  of  love !  What  a  want  of  gratitude ! 
What  a  loss  of  confidence !  What  a  waste  of  time ! 
What  a  misimprovemeiit  of  privileges !  How  does  this 
enlarge  the  sphere  of  correction  !  And  when  all  these 
calls  for  the  rod  are  taken  into  the  account,  have  we 
any  reason  to  wonder  that  we  are  afflicted  ?  Surely 
the  cause  for  astonishment  lies  on  the  other  side — that 
we  so  often  escape ;  and  that  our  chastisements  are  not 
only  so  few,  but  so  gentle  and  tender.  "I  will  bear  the 
indignation  of  the  Lord,  because  1  have  sinned  against 
him."  "  Surely  it  is  meet  to  be  said  unto  God,  I  have 
borne  chastisement,  I  will  not  offend  any  more :  that 
which  I  see  not,  teach  thou  me :  if  I  have  done  in- 
iquity, I  will  do  no  more." 

Secondly,  Prevention.  It  is  proverbially  and  truly 
said,  that  prevention  is  more  than  cure.  In  no  case 
will  this  better  apply,  than  in  our  moral  failures.  Re- 
pentance will  not  always  fully  recover  us  as  to  this 
world ;  or  hinder  the  natural  effects  of  our  conduct, 
from  being  entailed  upon  us  for  life.  David  fell  by 
temptation,  and  was  reclaimed  and  forgiven :  yet  his 
child  died,  and  the  sword  never  departed  from  his 
house ;  and  his  sin,  in  the  scandal  and  mischief,  was 
ever  before  him.  Joseph  was  assailed  by  the  same  foe ; 
but  he  was  preserved;  and  thus  sustained  his  peace  of 
mind,  and  the  approbation  of  his  conduct,  and  the  value 
of  his  reputation,  and  the  usefiilness  of  his  character, 
and  the  benefit  of  his  example.  Hezekiah's  "  heart  was 
lifted  up ; "  and  as  the  consequence,  "  wrath  came  up- 


IN  ADVERSITY.  211 

on  him  and  upon  all  Judah."  Paul  was  in  danger  from 
the  same  quarter.  From  his  peculiar  privileges  he 
was  exposed  to  high-mindedness  ;  and  we  know  not 
what  injuries  might  have  resulted  from  it  to  himself 
and  others  ;  but  he  was  not  elated.  It  would  seem  that 
he  was  ignorant  of  his  jeopardy ;  but  he  had  one  to 
watch  over  him,  who  was  wiser  than  himself,  and  could 
see  effects  in  their  causes.  And  how  did  he  secure 
him?  "Lest,"  says  he,  "I  should  be  exalted  above 
measure,  through  the  abundance  of  the  revelations, 
there  was  given  to  me  a  thorn  in  the  flesh,  the  messen- 
ger of  Satan  to  buffet  me."  What  this  particularly  was, 
we  cannot  determine:  but  it  was — and  this  is  sufficient 
for  our  purpose — it  was  a  very  sharp  and  painful  afflic- 
tion ;  and  so  anguished  him,  that  he  "  besought  the 
Lord  thrice,"  that  is,  frequently  and  fer\'ently,  "  that  it 
might  depart  from  him." 

"Ah,  Christian,  if  you  could  see  things  as  they  really 
are  in  their  moml  relations,  how  many  of  your  suffer- 
ings might  be  explained  upon  this  principle.  You  have 
perhaps  examined  yourself;  and  though  you  have  al- 
ways enough  in  your  general  unworthiness  and  imper- 
fections to  render  you  vulnerable  to  trouble,  yet  you 
have  been  able  to  discover  no  one  duty  that  you  have 
knowingly  neglected ;  no  one  sin  that  you  have  know- 
ingly committed ;  no  one  idol  that  you  have  knowingly 
adored.  But  the  case  was  this.  You  were  not  vain ; 
but  you  were  becoming  so;  and  it  was  needful  to  with- 
draw the  adulation  and  the  incense  in  time.  You  were 
not  avaricious  ;  but  you  were  becoming  so ;  and  it  waa 
necessary  to  lay  waste  the  gain  which  made  you  think 
of  accujiiulation.  You  had  not  worshipped  the  crea- 
ture; but  the  growing  fondness  would  soon  have  made 


212  THE  CHRISTIAN, 

you  kneel,  had  not  the  desire  of  your  eyes  been  taken 
away  with  a  stroke. 

We  are  little  aware,  now,  of  the  obligations  we  are 
under,  for  our  preservation,  to  the  goodness  of  God ; 
and  the  reason  is,  because  the  prevention  which  hinders 
the  injury,  hindei-s  the  discovery.  But  there  are  no 
blessings  for  which  we  shall  be  more  thankful  in  the 
world  of  light,  than  preserving  mercies ;  and  we  shall 
tlien  perceive  that  the  greater  part  of  these  were  ad- 
ministered by  affliction.  These  often  answered  the 
prayer,  "Lead  us  not  into  temptation,  but  deliver  us 
from  evil."  These  checked  us ;  but  it  was  in  going 
astray.  The  hindrance  was  suddenly  interposed  ;  but 
the  danger  was  immediate,  and  the  next  movement 
would  have  been  into  a  pitfall.  It  was  sharp  as  a  hedge 
of  thorns ;  but  it  was  necessary  to  pierce  us  back.  It 
was  impenetrable  as  a  wall ;  but  it  was  necessary  to 
make  us  despair  of  going  on.  At  first,  we  felt  that  we 
did  well  to  be  angry ;  but  a  pause  was  admitted,  and 
the  disappointment  induced  reflection,  and  we  said,  "  I 
will  go  and  return  to  my  first  liusband,  for  then  it  was 
better  with  me  than  now." 

Thirdly,  Probation.  It  is  for  this  reason  that  afflic- 
tions are  so  often  called  trials  and  temptations  in  the 
Scripture.  They  are  in  the  nature  of  tests  applied  to 
our  principles  and  dispositions ;  they  are  experiments 
employed  to  discover  and  display  the  reality  and  the 
degree  of  the  evil  or  good  there  is  in  us.  Moses  tells 
the  Jews,  the  design  of  the  discipline  to  which  they 
had  been  so  long  subjected  in  the  wilderness,  was  to 
prove  them,  and  to  know  what  was  in  their  heart,  and 
whether  they  would  keep  his  commandments  or  no. 
And  without  this  process,  otliers  woidd  not  have  be- 


IN   ADVERSIIY.  213 

* 

lieved,  nor  could  they  have  beheved  themselves,  that 
they  were  so  unbelieving,  so  rebellious,  so  perverse,  so 
ungrateful,  as  they  were  now  demonstrated  to  be.  Job 
was  charged  with  not  serving  God  for  nought ;  and 
the  accuser  of  the  brethren  said,  "  Hast  thou  not  made 
an  hedge  about  him,  and  about  all  that  he  hath  on 
eveiy  side  ?  But  put  forth  thy  hand  now,  and  touch  all 
that  he  hath,  and  he  will  curse  thee  to  thy  face."  How 
was  this  to  be  decided  ?  God  stripped  him  of  all ;  of 
his  cattle,  of  his  servants,  of  his  children.  But  instead 
of  resentment  and  reviling,  he  worships,  and  says, 
*'The  Lord  gave,  and  the  Lord  hath  taken  away; 
blessed  be  the  name  of  the  Lord."  "  Skin  for  skin,  yea, 
all  that  a  man  hath  will  he  give  for  his  life,"  says  the 
defeated  but  insolent  foe:  But,  "put  forth  now  thine 
hand  and  touch  his  bone  and  his  flesh,  and  he  will 
curse  thee  to  thy  face."  And  lo !  he  is  covered  with 
sore  biles  from  the  sole  of  his  foot  to  the  crown  of 
his  head ;  and  he  takes  a  potsherd  to  scrape  himself 
withal ;  and  he  sits  among  the  ashes.  But  his  lips 
mutter  no  reflection  upon  Providence.  And  when  his 
wife,  amazed  at  his  enduring,  asks,  "Dost  thou  still  re- 
tain thine  integrity  ?  Curse  God  and  die,"  what  says 
the  sufferer?  "Shall  we  receive  good  at  the  Lord's 
hand,  and  shall  we  not  receive  evil  ?  In  all  this  Job 
sinned  not,  nor  charged  God  foolishly."  A  friend  is 
born  for  adversity.  But  this  last  solace  fails  him,  and 
his  connexions,  instead  of  soothing  him,  reproach  and 
condemn.  But  even  now  he  looks  up  and  cries, 
*'  Though  he  slay  me,  yet  will  I  trust  in  him." 

Was  he  then  perfect  in  the  trial?  He  bore  the 
proof;  and  was  evinced  to  be  gold.  But  he  was  not 
free  from  dross.    He  partially  failed  m  the  process — 


214  THE   CHRISTIAN, 

and  even  cursed  the  day  of  his  birth.  And  he,  even 
ho,  left  a  complete  example  to  be  furnished,  by  one 
who  was  fairer  than  the  children  of  men  ;  vv'ho  did  no 
evil,  neither  was  guile  found  in  his  mouth  ;  Vi'ho,  when 
he  was  reviled,  reviled  not  again ;  when  he  suffered, 
threatened  not ;  but  committed  liimself  to  him  that 
judgeth  righteously,  saying,  "Father,  if  it  be  possible, 
let  this  cup  pass  from  me :  nevertheless,  not  my  will, 
but  thine  be  done."  When  the  prince  of  this  world 
came,  even  in  his  hour  and  power  of  darkness,  he 
found  nothing  in  him:  no  guilt  to  accuse  him  of;  no 
corruption  to  operate  upon.  Agitate  pure  water,  and 
no  defilement  will  appear ;  but  let  the  sea  that  has  fil- 
thiness  at  the  bottom  be  troubled,  and  however  clean 
and  clear  it  looks  abov^  its  waves  will  cast  up  mire 
and  dirt.  Afflictions  are  to  the  soul,  like  the  rains  to 
the  house :  we  suspected  no  apertures  in  the  roof,  till 
the  droppings  through  told  the  tale»  The  effects  of 
these  trials,  therefore,  are  always  humbling  to  the 
Christian.  He  is  convinced  by  them  that  he  has  much 
less  grace  than  he  imagined :  he  is  often  rendered  a 
wonder  as  well  as  a  grief  to  himself.  "I  httle  thought 
I  was  so  proud,  till  I  was  required  to  stoop  ;  or  so  im- 
patient, till  I  was  required  to  wait ;  or  so  easily  provok- 
ed, till  I  met  with  such  an  offence ;  or  was  so  rooted 
to  earth,  till  so  much  force  was  exerted  to  detach  me 
from  it."  Such  must  be  the  language  of  every  atten- 
tive and  faithful  self-observer,  when  he  reviews  the 
tiying  scenes  through  which  he  has  passed.  We  re- 
semble the  birds:  they  build  in  the  lovely  and  inviting 
part  of  the  year;  and  the  foliage  hides  their  nests:  but 
in  the  winter,  when  the  leaves  have  dropped  off,  their 
nests  appear.    Our  retreats  and  delights  in  prosperity 


IN  ADVERSITY.  215 

are  discovered  in  adversity:  and  many  a  passenger 
can  see  where  we  rested  when  we  made  not  God  our 
tmst.  When  we  have,  with  the  Lord,  health,  and  hon- 
or, and  affluence,  and  friends ;  it  is  not  easy  to  deter- 
mine whether  we  are  making  him  or  these  our  depend- 
ence and  our  portion.  But  when  these  are  removed, 
the  case  is  decided.  If  we  were  relying  upon  them, 
we  sink  ;  but  if  while  we  were  using  them,  we  were 
cleaving  to  him,  our  support  will  remain  ;  and  embrac- 
ing him  firmer  tlian  before,  we  shall  break  through 
every  despondence  and  say,  "Altliough  the  fig-tree 
shall  not  blossom,  neither  shall  fruit  be  in  the  vines  i 
the  labor  of  the  olive  shall  fail,  and  the  fields  shall  yield 
no  meat ;  the  flock  shall  be  cut  off  from  the  fold,  and 
there  shall  be  no  herd  in  the  stalls ;  yet  I  will  rejoice 
in  the  Lord,  I  will  joy  in  the  God  of  my  salvation." 

Fourthly,  Instruction.  By  long  usage  affliction  has 
been  spoken  of  as  a  school.  It  is  indeed  a  dear  one , 
but  there  is  none  like  it.  In  this  lecture-room  the  les- 
sons are  accompanied  with  experiments;  and  the 
great  Teacher,  by  facts  as  weW  as  words,  says,  "  There 
— There — See  what  an  evil  and  bitter  thing  sin  is.  See 
what  a  poor  and  vain  thing  the  world  is.  See  how  it 
attracts  its  votaries  to  show  its  emptiness,  and  elevates 
only  to  depress.  See  what  a  precarious  thing  friend- 
ship is.  See  what  human  helpers  can  do  for  you. 
Men  of  low  degree  are  vanity,  and  men  of  high  degree 
are  a  lie.  Cease  from  man,  whose  breath  is  in  his  nos- 
trils ;  for  wherein  is  he  to  be  accounted  of?  Happy  is 
he  that  hath  the  God  of  Jacob  for  his  help,  whose 
hope  is  in  the  Lord  his  God  ;  which  made  heaven  and 
earth,  the  sea,  and  all  that  therein  is ;  which  keepeth 
tiuth  forever." 


216  THE  CHRISTIAN, 

These  instances  appeal  to  the  conscience  as  well  aa 
the  understanding.  TJiey  serve  not  only  to  explain 
the  subjects,  but  to  quicken  our  attention.  They  pro- 
duce a  silence  in  the  mind;  a  solemnity  of  soul;  a 
softness  of  heart,  that  prepares  us  to  receive  divine 
truth.  "  Then  he  openeth  the  ears  of  men  and  sealeth 
their  instruction."  These  are  the  lessons  that  make 
the  deepest  impression ;  that  are  the  most  easily  and 
firmly  remembered ;  that  are  the  most  useful  and  prof- 
itable in  their  effects. 

"Blessed,"  says  David,  "is  the  man  whom  thou 
chastenest  and  teachest  out  of  thy  law."  Nor  did  he 
speak  from  reasoning  or  faith  only,  but  from  experi- 
ence :  "  It  is  good  for  me  that  I  have  been  afflicted ; 
that  I  might  learn  thy  statutes."  Luther  says,  "  I  nev- 
er knew  the  meaning  of  the  word,  till  I  was  afflicted." 
"We  fear,"  says  Bishop  Hall,  "our  best  friends;  for 
my  pai-t,  I  have  learned  more  of  God  and  my,self  in 
one  week's  extremity,  than  the  prosperity  of  a  whole 
life  had  taught  me  before." 

Lasdy,  Usefulness.  Affliction  gives  a  man  the  tongue 
of  the  learned,  that  he  may  know  how  to  speak  a  word 
in  season  to  him  that  is  weary.  It  produces  that  sym- 
pathy which  arises  most  })ov/erful]y  from  experience ; 
and  which  indeed  can  hardly  be  found  without  it.  In 
vain  you  repair  in  the  hour  of  trouble  to  those  who 
never  knew  what  an  anguish  meant.  They  will  not 
listen  to  your  tale  of  wo. — It  does  not  interest  them — 
they  do  not  understand  it — ^they  are  unacquainted  with 
grief  But  he  who  has  borne  the  smart  himself,  will 
not,  cannot,  with  a  careless  mien  and  an  unfeeling 
heart,  listen  to  a  sufferer  who  cries,  "  Pity  me,  pity  me, 
O  ye,  my  friends,  for  the  hand  of  God  hath  touched 


IN  ADVERSITY.  217 

me."  "  Be  kind,"  said  Moses  to  the  Jews,  "  Be  kind^ 
to  strangers,  for  ye  know  the  heart  of  a  stranger;  for 
ye  were  strangers  in  a  strange  land."  In  this  way,  the 
Redeemer  himself  is  not  an  high  priest  who  cannot  be 
touched  with  the  feeUng  of  our  infirmities :  he  was  in 
all  points  tempted  like  as  we  are :  and  in  that  he  him- 
self hath  suffered  being  tempted,  he  is  able  also  to 
succour  them  that  are  tempted. 

But  nothing  strikes  like  a  fact.  The  oak  scathed 
with  lightning  attracts  the  notice  of  passengers,  more 
than  all  the  other  trees  of  the  forest.  Trouble  awakens 
attention,  and  draws  forth  inquiry.  The  Christian  is 
never  so  well  circumstanced,  to  "  glorify  the  Lord,  as 
in  the  fires."  There  he  can  display  the  tenderness  of 
his  care,  the  truth  of  his  promise,  the  excellency  of  the 
Gospel,  the  supports  of  divine  giace.  In  the  review 
of  my  own  varied  intercourse  with  society,  I  confess 
nothing  so  vividly  and  po\A'erfully  affects  me,  as  what 
I  recollect  to  have  met  with  from  pious  individuals  ex- 
emplifying the  spirit  and  resources  of  Christianity  un- 
der bodily  disease,  and  the  losses,  and  bereavements, 
and  disappointments  of  life.  O  when  I  have  visited 
such  a  martyr — such  a  witness  for  God ;  when  I  have 
found  liim  standing  in  the  evil  day  like  a  rock  in  a 
raging  current  with  sunshine  on  its  brow ;  when  I 
have  observed  him,  full  of  tribulation  in  the  world,  and 
of  peace  in  Christ — mourning  more  for  his  sins  than 
his  sorrows — afraid  of  dishonoring  his  profession  by 
impatience  and  unbelief — more  concerned  to  have 
his  crosses  sanctified,  than  to  have  theui  removed — 
turning  a  fearful  eye  towards  the  Inflictor,  and  saying, 
"I  know,  O  Lord,  that  thy  judgments  are  right,  and 
that  thou  in  faithfulness  hast  afflicted  me:  just  and  true 
19 


218  THE  CHRISTIAN', 

are  all  thy  wayg,  O  thou  King  of  saints — He  hath  done 
all  things  well " — when  1  have  witnessed  religion — and 
I  have  witnessed  it — accomplishing  achievements  like 
these,  I  have  said  to  it  as  I  withdrew,  "  1  have  heard 
of  thee  by  the  hearing  of  the  ear,  but  now  mine  eye 
seeth  th«e." 

As  the  sky  is  only  decked  with  stars  in  the  night,  so 
the  Christian  shines  most  in  the  darkness  of  affliction  ; 
and  by  nothing  is  he  so  impressive  as  by  the  exercise 
of  the  passive  graces.  And  this  should  i-econcile  you 
to  the  will  of  God  in  your  sufferings.  You  are  not 
to  be  selfish.  You  are  not  detached  individuals;  but 
parts  of  a  community,  civil  and  religious.  And  you 
should  think  yourselves  honored  and  happy  in  serving 
your  generation  ;  and  the  manner  in  which  you  are  to 
serve  it,  you  are  to  leave  to  God.  People  sometimes 
express  a  wish  to  be  useful ;  but  it  must  be  in  their 
own  way.  They  wish  to  do  something,  but  their  mean- 
ing is,  to  do  something  that  is  public  and  striking; 
originating,  perhaps,  some  institution,  or  heading  some 
new  paity — doing  something  that  excites  notice  and 
noise.  Here  the  motive  may  be  good,  but  it  should  be 
peculiarly  examined ;  for  exertions  of  this  kind  fall  in 
w^ith  the  principles  of  our  nature,  the  love  of  action  and 
the  desire  of  fame.  "  But  they  also  serve  that  wait.'* 
And  they  also  serve  that  suffer.  You  may  be  called  to 
retire  rather  t!ian  to  act.  You  may  be  usefully  em- 
ployed in  the  quiet  duties  of  domestic  life,  or  in  the 
soberness  and  sameness  of  business.  Yea,  you  may  be 
detached  from  your  callings,  and  be  confined  by  acci- 
dent or  sickness,  anrl  have  not  only  wearisome  nights, 
but  months  of  vanity  appointed  you.  So  you  may 
deem  them — and  suppose  that  you  are  going  to  be 


iN  ADVERSITY.  219 

laid  aside,  Avlien  you  are  perhaps  approaching  tho 
most  profitable  portion  of  your  hves.  For  there,  in 
the  house  of  afiliction,  and  on  the  bed  of  languishing; 
there,  the  minister  who  visits  you  shall  be  taught  how 
to  preach  ;  your  fellow  christians  shall  be  edified  ;  the 
young  convert  shall  be  encouraged  and  confirmed ; 
the  careless  neighbor  shall  be  impressed — or,  even  in 
the  want  of  human  observei-s,  who  can  tell  but  other 
witnesses  may  look  down  and  adore  the  displays  of 
divine  grace  in  your  sufferings,  and  glorify  God  in 
you.  P^'or  we  are  "a  spectacle  to  the  world,  to  angels^ 
and  to  men." 

JI.     In  the  day  of  advei*sity  consider  your  relief. 

This  is  necessary  to  support  your  hope,  and  to  keep 
you  from  being  swallowed  up  of  overmuch  soitow. 
You  may  feel.  You  must  feel.  "No  chastening  for 
the  present  seemeth  to  be  joyous,  but  grievous."  It 
does  not  depend  upon  us  to  be  unaffected  with  certain 
events.  We  are  made  susceptible  of  pain,  and  of  sor- 
row :  rehgion  cannot  require  us  to  attempt  to  throw  off 
our  nature,  and  to  say  to  our  Maker,  "  Why  hast 
thou  made  me  thus  ? "  There  is  no  giving  up  what 
we  do  not  prize ;  no  bearing  what  we  do  not  feel ;  no 
endurin'g  what  we  do  not  suffer.  Correction  is  found- 
ed on  our  aversion  to  misery ;  and  without  the  sensi- 
bility, the  disciijline  cannot  answer  any  of  the  moral 
purposes  for  which  it  is  designed  ;  all  of  which  are 
included  in  our  being  made  perfect  through  suffering. 

Yet  there  is  an  extreme  on  the  right  hand,  as  well 
as  on  the  left.  As  w^e  are  not  apt  to  "  despise  the 
chastening  of  the  Lord,"  so  neither  are  we  to  "  faint 
when  we  are  rebuked  of  him."    To  the  upright  there 


220  THE    CHRISTIAN, 

ariseth  light  in  the  darkness:  and  he  has  resources 
which  are  not  only  sufficient  to  moderate  his  sorrow, 
but  even  to  tm-n  his  sorrow  into  joy.  This  is  the  high 
ground  we  take  for  a  suffering  Christian ;  to  "  glorify 
also  in  tribulation  ;  "  and  to  "  count  it  all  joy  when  " 
he  fulls,  "  into  divers  temptations."  We  are  far  from 
saying  that  he  always  can  do  this  actually :  but  we  are 
not  to  take  his  duty  from  his  experience ;  but  to  en- 
deavor to  bring  his  experience  to  his  duty.  Wliat  is 
not  invariably  his  attainment,  should  be  constantly  his 
aim.     To  aid  you  in  aspiring  after  this  distinction, 

Consider,  First,  That  your  afflictions  are  not  pecu- 
liar. "  The  same  afflictions  are  accomplished  in  your 
brethren  who  are  in  the  world."  And  will  you  refuse 
to  drink  of  the  cup  they  drink  of,  and  to  be  baptized 
with  the  baptism  they  are  baptized  with  ?  Is  Provi- 
dence in  your  case  to  deviate  from  the  treatment 
of  all  the  other  branches  of  the  household  of  faith  ? 
"Whom  the  Lord  loveth  he  chasteneth,  and  scourgeth 
every  son  whom  he  receiveth."  To  which  of  the 
saints  in  Scripture  or  in  history  will  you  turn,  in  refu- 
tation of  this  decision?  "What  son  is  he  whom  the 
Father  chasteneth  not  ?  "  In  vain  you  allege  that  you 
are  acquainted  with  pereons  truly  godly  who  are  not 
afflicted.  It  is  no  easy  thing  to  determine  who  are 
truly  godly.  Besides.  Have  they  not  been  afflicted  .'^ 
WUl  they  not  be  afflicted  ?  Arc  you  sure  they  are  not 
afflicted  even  noiv  ?  The  rod  is  not  always  composed 
of  the  same  twigs.  There  are  griefs  relative  as  well  as 
personal ;  mental  as  well  as  corporeal ;  imaginary  as 
well  as  real ;  invisible  as  well  as  apparent.  "The  heart 
knoweth  his  own  bitterness."  There  are  crosses  which 
cannot  be  displayed.     There  are  groanings  which  can- 


IN  ADVERSITY.  221 

not  be  uttered — He  sitteth  alone  and  keepetli  silence, 
because  he  hath  borne  it  upon  him — 

"  The  path  of  sorrow,  and  that  path  alone, 
Leads  to  the  land  where  sorrow  is  unknown. 
No  traveller  e'er  reached  that  blest  abode, 
Who  found  not  thorns  and  briers  in  his  road. 
The  world  may  dance  along  the  flowery  plain. 
Cheered  as  they  go  by  many  a  sprightly  strain — 
Where  Nature  has  her  mossy  velvet  spread, 
With  unshod  feet  they  yet  securely  tread: 
Admonished,  scorn  the  caution  and  the  friend; 
Bent  upon  pleasure,  heedless  of  its  end. 
But  he  who  knew  what  human  hearts  would  prove. 
How  slow  to  learn  the  dictates  of  his  love; 
That,  hard  by  nature  and  of  stubborn  will, 
A  life  of  ease  would  make  them  harder  still; 
In  pity  to  the  sinners  he  designed 
To  rescue  from  the  ruins  of  mankind. 
Called  for  a  cloud  to  darken  all  their  years. 
And  said,  '  Go,  spend  them  in  the  vale  of  tears.'  " 

Secondly,  Consider  that  tliey  are  not  casual.  Do  our 
fellow  creatures  oppose  and  injure  us?  They  always 
act  freely,  and  often  criminally;  yet  we  are  not  left  to 
the  vices  and  passions  of  men.  They  could  have  no 
power  at  all  against  us  except  it  were  given  them 
from  above.  Nothing  in  any  of  our  sufferings  occurs 
by  chance — there  is  no  such  divinity  in  the  universe. 
Occurrences  may  be  accidental  and  contingent  with 
regai-d  to  us,  who  are  not  acquainted  with  the  plan  to  be 
executed  and  developed  :  but  they  are  not  so  with  re- 
gard to  him  who  sees  the  end  from  the  beginning,  and 
worketh  all  things  after  the  counsel  of  his  own  will. 


222  THE  CHRISTIAN, 

What  takes  place  without  him  ?  "  I  form  the  light,  and 
create  darkness  ;  I  make  peace,  and  create  evil.  I  the 
Lord  do  all  these  things."  And  he  strikes  no  random 
blows.  "  He  performeth  the  tiling  that  is  appointed  for 
us ;"  and  the  appointment  is  made  by  one  who  has  not 
only  a  right  to  ordain,  but  who  cannot  pervert  justice ; 
who  is  too  wise  to  eiT ;  and  who  loved  us  so  as  not  to 
spare  his  own  Son,  but  delivered  him  up  for  us  all.  We 
are  allowed,  we  are  required  to  cast  all  our  care  on 
him,  with  the  assurance  that  he  careth  for  us.  And  is 
not  his  attention,  his  solicitude — how  condescending  is 
God  in  his  language — sufficient  to  relieve  our  minds  ? 
How  delightful  is  it  to  sit  at  the  feet  of  the  Great 
Teacher,  and  hear  him  discourse  on  the  doctrine  of 
Providence.  Here  we  have  nothing  of  the  language  of 
infidel  philosophy.  He  does  not  represent  the  Supreme 
Being  as  occupied  with  worlds  and  whole  systems,  but 
overlooking  individuals,  and  minute  concerns — he  did 
not  suppose  the  Supreme  Being  capable  of  perplexity 
and  fatigue — he  did  not  think  any  thing  too  hard  for  in- 
finite wisdom  and  power — he  did  not  think  it  beneath 
God  to  govern  what  was  not  beneath  him  to  create. 
Among  men,  an  attention  to  little  things  prevents  an 
attention  to  gi-eat  things ;  and  an  attention  to  great 
things  prevents  an  attention  to  little  ones  ;  and  no  one 
can  equally  regard  all  the  claims  of  the  province  of 
government  he  fills,  however  limited  it  may  be.  But, 
says  Jesus,  "  He  maketh  his  sun  to  rise  ;"  and,  he 
"sends  forth  Ms  angels  ;"  and  "  a  sparrow  falls  not  to 
the  ground  without  your  heavenly  Father;  and  the 
hairs  of  your  head  are  all  numbered."  "Are  ye  not  of 
more  value  than  many  sparrows.?"  "Behold  the 
fowls  of  the  air :  for  they  sow  not,  neither  do  they  reap, 


IN  ADVERSITY.  223 

nor  gather  into  bams ;  yet  your  heavenly  Father  feed- 
eth  tliem.  Are  ye  not  much  better  than  they  ?  And 
why  take  ye  thought  for  raiment  ?  Consider  the  hUes 
of  the  field,  how  they  grow  :  they  toil  not,  neither  do 
they  spin :  and  yet  I  say  unto  you,  that  even  Solomon 
in  all  his  glory  was  not  arrayed  like  one  of  these. 
Wherefore,  if  God  so  clothe  the  grass  of  the  field, 
which  to-day  is,  and  to-morrow  is  cast  into  the  oven, 
shall  he  not  much  more  clothe  you,  O  ye  of  little 
faith?" 

Exclude  this  doctrine,  and  God  is  a  God  afar  off; 
there  is  no  foundation  for  confidence ;  there  is  no 
excitement  to  devotion :  in  the  darkness  of  my  per- 
plexities and  difiicukies,  I  grope  around,  and  can  feel 
nothing  to  support  me.  IJut  by  realizing  his  superin- 
tending agency,  I  bring  him  near;  and  by  his  presence 
fill  what  otherwise  would  be  an  awful  and  irksome 
void.  He  hears  prayei".  His  interposition  is  attain- 
able. By  being  connected  with  God,  every  place  is 
rendered  holy,  e^'ery  object  interesting  ;  every  comfort 
is  enriched,  and  every  trial  is  softened.  This  princi- 
ple I  take  with  me  into  every  allotment,  every  circum- 
stance;  and  say,  "the  cup  which  my  Father  giveth 
me,  shall  I  not  drink  it  ?  It  is  the  Lord,  let  liim  do 
M^iat  seemeth  him  good.  I  will  cry  unto  God  most 
high,  unto  God  who  performeth  all  things  for  me." 

Thirdly,  Consider  that  they  are  not  penal.  When 
the  Israelites  came  to  Marah,  they  could  not  drink  of 
the  waters,  for  they  were  bitter.  "  And  3Ioses  cried 
unto  the  Lord  ;  and  the  Lord  showed  him  a  tree, 
which  when  he  had  cast  into  the  waters,  the  waters 
were  made  sweet."  If  this  was  not  designed  to  be  a 
type,  it  yields  us  a  striking  allusion. 


224  THE   CHRISTIAN, 

•*  Bitter  indeed  the  waters  are 
Which  in  this  desert  flow  ; 

Though  to  the  eye  they  promise  fair. 
They  taste  of  sin  and  wo." 

What  is  the  cure  ?     The  Cross — 


And  conquered  for  his  saints, — 
This  is  the  tree,  by  faith  applied, 
That  sweetens  all  complaints. 

Thousands  have  found  the  blest  effect, 

Nor  longer  mourn  their  lot: 
While  on  his  sorrows  they  reflect, 

Their  own  are  all  forgot." 

If  the  burden  of  sin  be  removed,  whatever  else  is 
laid  on  us  will  be  felt  to  be  light.  And  surely  he  hath 
borne  our  griefs  and  carried  our  sorrows.  The  chas- 
tisement of  our  peace  was  upon  him,  and  by  his  stripes 
we  are  healed.  Hence  though  his  sufferings  do  not 
secure  us  from  suffering,  they  change  the  nature  and 
design  of  our  afflictions;  so  tliat,  instead  of  their  being 
punishments,  they  are  corrections ;  and  are  inflicted 
not  by  the  sword  of  the  Judge,  but  by  the  rod  of  a 
Father.  The  believer  may  sometimes  misapprehend 
them,  and  fearful  of  their  being  the  messengers  of  jus- 
tice, may  say  unto  God,  Do  not  condemn  me.  But  the 
apprehension  is  groundless.  We  are  chastened  of  the 
Lord,  that  we  may  not  be  condemned  with  the  world. 
For  there  is  no  condenmation  to  them  that  are  in  Christ 
Jesus.  He  has  redeemed  them  from  the  curse  of  the 
law,  having  been  made  a  curse  for  them.     And  being 


IN  ADVERSITY.  225 

now  justified  by  his  blood,  they  shall  be  saved  from 
wrath  through  him.  This  is  the  rest  wherewith  we 
are  to  cause  the  uneasy  to  rest;  and  this  is  the  refresh- 
ing. He  was  angiy  with  us,  but  his  anger  is  turned 
away :  and  he  comfoiteth  us.  And  not  only  so,  but 
we  also  joy  through  our  Lord  Jesus  Christ,  by  whom 
we  have  now  received  the  atonement. 

Foiuihly,  Consider  that  they  are  not  unalloyed.  The 
aposde  seems  to  enjoin  too  much,  when  he  says,  "In 
every  thing  give  thanks."  But  there  is  a  reason  for  it. 
Take  your  condition,  however  trying.  Has  it  no  alle- 
viations ?  Let  candor,  let  gratitude,  let  truth  examine 
the  circumstances  of  the  case.  Is  there  nothing  in  the 
time  ?  nothing  in  the  place  ?  nothing  in  the  manner  ? 
nothing  in  the  subject  of  affliction,  that  serves  to  soften 
its  pressure  ?  Do  you  believe  that  it  might  not  have 
been  worse  ?  "  Hath  he  smitten  him,  as  he  smote 
those  that  smote  him  ?  or  is  he  slain  according  to  the 
slaughter  of  them  that  are  slain  by  him  ?  In  measure, 
when  it  shooteth  forth,  thou  wilt  debate  with  it.  He 
stayeth  his  rough  wind  in  the  day  of  the  east  wind." 
Take  your  case  and  lay  it  by  the  side  of  your  desert. 
What  would  you  have  suffered  had  he  dealt  with  you 
after  your  sins,  or  rewarded  you  according  to  your 
iniquides?  Place  it  by  the  side  of  the  condition  of 
others.  You  have  lost  much  of  your  substance :  but 
they  have  nothing  left.  You  have  buried  one  of  your 
children  ;  the  grave  has  Avi'itten  them  childless  in  the 
eardi.  You  walk  upon  crutches  ;  they  are  bedridden. 
You  have  months  of  vanity  ;  but  they  have  wearisome 
nights,  and  the  multitude  of  their  bones  is  filled  with 
strong  pain.  But  O  think  of  the  Saviour.  Think  of 
his  dignity :  of  his  preceding  state  ;  of  his  innocency. 


226  THE  CHRISTIAN, 

We  suffl^r  justly,  for  we  suffer  the  due  reward  of  oui 
deeds  ;  but  this  Man  has  done  nothing  amiss.  Yet  see 
him.  You  suffer  partially  ;  he  suffered  in  every  part 
that  was  capable  of  passion.  You  suffer  occasionally ; 
and,  for  hours  and  days  of  pain,  you  have  weeks  and 
months  of  ease  and  pleasure ;  his  sufferings  reached 
from  the  manger  to  the  cross :  "  He  was  a  man  of  sor- 
rows and  acquainted  with  grief."  Your  sufferings  ara 
unforeseen ;  his  were  known  from  the  beginning ;  and 
he  bore  them  in  prospect  before  lie  endured  them  in 
reality.  And  whose  tongue  can  express,  whose  imagi- 
nation can  conceive,  what  he  endured  when  he  began 
to  be  sore  amazed  and  very  heavy  ?  when  his  soul  was 
exceeding  sorrowful  even  unto  death  ?  when  his  sweat 
was  as  it  were  great  drops  of  blood,  falling  to  the 
ground  ?  when  he  exclaimed,  "My  God,  my  God,  why 
hast  thou  forsaken  me  ?  " 

*'  Now  let  our  pains  be  all  forgot, 
Our  hearts  no  more  repine  : 
Our  sufferings  are  not  worth  a  thought, 
When,  Lord,  compared  with  thine." 

Fifthly,  Consider  that  you  are  not  to  bear  them  alone. 
For  he  hath  said,  "  I  will  never  leave  thee,  nor  forsake 
thee."  This  is  a  general  promise,  and  necessarily  in- 
cludes every  particular  case.  But  knowing  the  anx- 
ieties and  forebodings  of  the  heart,  he  has  been  pleased 
to  issue  particular  assurances  with  regard  to  the  hour 
of  suffering.  "  I  will  be  with  thee  in  trouble."  "  When 
thou  passest  through  the  waters,  I  will  be  with  thee  ; 
and, through  the  rivers,  they  shall  not  overflow  thee  ; 
when  thou  walkest  through  the  fire,  thou  shalt  not 
be  burnt ;  neither  shall  the  flame  kindle  upon  thee." 


IN  ADVERSITY.  227 

Herein  his  conduct  forms  a  contrast  with  the  friendship 
of  others.  A  friend  is  born  for  adversity  ;  but  he  oftener 
raises  expectations  than  realizes  them.  And  Solomon 
tells  us,  that  "  confidence  in  an  unfaithful  man  in  the 
time  of  trouble  is  like  a  broken  tooth,  or  a  foot  out  of 
joint."  These  are  more  than  useless.  You  attempt 
to  use  them,  and  they  not  only  fail,  but  make  you 
writhe  with  pain.  "  To  him  that  is  afflicted,  pity  should 
be  showed  of  his  friend  ;  but  he  forsaketh  the  fear  of 
the  Almighty."  Job  found  it  so,  and  said,  "  My  breth- 
ren have  dealt  deceitfully  as  a  brook,  and  as  the  stream 
of  brooks  that  pass  away."  Paul  found  it  so:  and  though 
the  brethren  came  to  meet  him,  when  he  was  going  to 
Rome,  to  appeal  unto  Cesar,  as  farasiVppii  Forum  and 
the  Three  Taverns,  he  complains,  "At  my  first  answer 
no  man  stood  by  me,  but  all  men  forsook  me."  But 
he  adds,  "Notwithstanding  the  Lord  stood  by  me  and 
strengthened  me."  He  is  true,  whoever  is  treacher- 
ous: whoever  fails,  he  is  faithful.  To  this,  Latimer 
testified  in  his  last  moments.  Being  fastened  to  the 
stake,  and  the  fire  just  about  to  be  kindled,  he  turned 
a  heavenly  countenance  towards  his  fellow  sufferer, 
and  said,  "  God  is  faithful,  who  will  not  suffer  us  to  be 
tempted  above  that  we  are  able."  While  Ridley  an- 
swered, "Yes,  be  of  good  cheer,  brother ;  he  will  abate 
the  fury  of  the  flames,  or  give  us  strength  to  abide  them." 
Spilsbury  had  suffered  for  conscience'  sake,  and  had 
been  released  from  his  confinement.  But  when  appre- 
hended a  second  time,  he  said,  sgeing  his  wife  and  chil- 
dren weeping,  "I  am  not  afraid  to  go  to  prison  now — 
I  found  God  there  the  first  time."  In  his  flight  and 
dreariness,  the  vision  at  Bethel  was  a  privilege  beyond 
all  Jacob's  expectation   and   thought.     Driven   from 


228  THE  CHRISTIAN, 

home,  and  ti'avelling  alone :  having  no  guide  to  direct 
him,  no  defender  to  protect  him,  no  associate  to  soothe 
his  mind  by  communion  ;  a  forlorn  youth,  ruminating 
on  his  sad  condition,  and  conflicting  with  those  feara 
which  attend  uncertain  events — he  lights  on  a  certain 
place,  and  tarries  there  all  night,  because  the  sun  was 
set.  The  darkness  was  his  curtains,,  the  ground  his 
bed,  and  a  stone  his  pillow.  There  he  falls  asleep,  and 
sees  and  hears  what  encouraged  him  to  the  last  mo- 
ment of  hfe.  But  said  he  in  the  morning,  *'  Surely  God 
is  in  this  place,  and  I  knew  it  not."  This  ignorance 
and  surprise  serve  to  represent  the  apprehensions  of 
many  of  the  people  of  God :  they  seem  to  think  they 
shall  be  found  deserted  in  such  situations  and  difficul- 
ties. But  he  is  better  than  their  fears;  he  surpasses 
even  their  hopes.  He  is  there,  and  no  sooner  do  they 
call,  than  he  answers,  "Here  I  am." 

Yea,  he  is  not  only  with  them  really,  but  peculiarly 
in  the  day  of  trouble.  ''As  one  whom  his  mother  com- 
forteth,"  says  he,  "  so  will  I  comfort  you;  and  ye  shall 
be  comforted  in  Jerusalem."  The  anxious,  tender 
mother,  regards  all  her  offspring  ;  but  she  is  most  con- 
cerned for  the  poor  weakly,  sickly  child.  The  knee, 
the  bosom  is  for  him  ;  for  him  is  the  prepared  delicacy, 
and  the  noiseless  room,  and  the  breathless  step,  and  the 
frequent  watching  and  leaning  over  the  bed  of  lan- 
guishing, and  the  entreated  reception  of  the  offensive 
draught,  accompanied  with  the  sincere  assurance,  "Ah, 
my  darling  child,  how  gladly  would  I  take  it  for  thee." 
And  thus  it  is  with  his  afflicted  people.  They  have 
their  special  privileges.  As  their  day,  so  their  strength 
is;  and  as  the  sufferings  of  Christ  abound  in  them,  the 
consolation  also  aboundeth  by  Christ :  and  thousands 


IN  ADVERSITY.  229 

can  testify  that  they  have  had  clearer  discoveries,  richer 
communications,  and  tenderer  supports  under  their 
trials  than  they  ever  experienced  in  seasons  of  ease 
and  prosperity.  What  want  we  more  .''  "  God,"  says 
the  Church,  "  is  our  refuge  and  strength,  a  very  present 
help  in  trouble :  therefore  will  not  we  fear,  though  the 
earth  be  removed,  and  though  the  mountains  be  carried 
into  the  midst  of  the  sea ;  though  the  waters  thereof 
roar  and  be  troubled,  though  the  mountains  shake  vvitli 
the  swelling  thereof. "  No  creature  can  be  a  substitute 
for  him  ;  but  he  is  more  than  a  substitute  for  every 
creature  ;  and  his  presence  peoples  and  fertilizes  and 
gladdens  the  gloomiest  desert:  "  I  will  allure  her,  and 
bring  her  into  the  wilderness,  and  there  will  I  speak 
comfortably  unto  her.  And  I  will  give  her  her  vine- 
yards from  thence  :  and  the  valley  of  Achor  for  a  door 
of  hope  ;  and  she  shall  sing  there"  The  lamp  cannot 
supply  the  place  of  the  sun ;  but  you  have  no  reason 
to  complain,  if  you  can  say,  with  31  rs.  Rowe, 

"  Thou  dost  but  take  the  lamp  away, 
To  bless  me  with  unclouded  day." 

If  we  faint  in  the  day  of  adversity,  it  is  by  losing 
eight  of  him  whose  grace  is  always  sufficient  for  us. 
We  resemble  Peter.  "  Come,"  said  our  Saviour:  "  And 
when  he  was  come  down  out  of  the  ship,  he  walked 
upon  the  water,  to  go  to  Jesus.  But  when  he  saw  the 
wind  boisterous,  he  was  afraid,  and  beginning  to  sink, 
he  cried.  Lord,  save  me."  Ah,  said  Jesus,  you  should 
have  looked  not  at  the  waves,  but  at  me.  Am  not  1 
here  ?  Within  sight  ?  within  reach  ?  "  And  immedi- 
ately Jesus  stretched  forth  his  hand,  and  caught  him ; 
and  said  unto  him,  O  thou  of  little  faith,  v,'hereforo 


230  THE   CHRISTIAN, 

didst  thou  doubt  ?  "  How  sublime  is  the  exclamation 
of  Doddridge  ;  but  it  is  founded  in  reason  and  truth — 
make  it,  Christian,  whatever  threatens,  your  own — 

"  If  thou,  my  Jesus,  still  art  nigh. 
Cheerful  I  live,  and  cheerful  die; 
Secure,  when  mortal  comforts  flee, 
To  find  ten  thousand  worlds  iu  thee  I" 

Lastly,  Consider  that  you  are  not  to  endure  them 
always.  "For  there  is  an  end,  and  thy  expectation 
shall  not  be  cut  off. "  That  end  is  certain.  Siseria's 
mother  anxiously  waited  at  the  window  for  the  amval 
of  her  son,  but  he  never  came.  The  warrior  has  con- 
fidently reckoned  upon  a  victory,  which  he  never  ob- 
tained ;  and  tlie  mariner  has  been  ready  to  hail  a  desired 
haven,  which  he  never  reached.  "  We  looked,"  said 
the  disappointed  Jews,  "  for  light,  and  behold  darkness  ; 
for  peace,  and  behold  trouble."  But,  O  Christian, 
there  is  hope  in  thy  end — a  hope  that  cannot  make 
ashamed.  Thy  release  from  son-ow  is  as  sure  as  the 
purpose,  the  promise,  the  covenant,  the  oath  of  God 
can  render  it.  That  end  is  near.  "Yet  a  little  while, 
and  he  that  shall  come,  will  come,  and  will  not  tarry." 
If  your  cross  be  heavy,  you  have  not  to  carry  it  far. 
If  life  be  short,  trouble  cannot  be  long.  When  a  few 
years  are  come,  you  will  go  the  Avay  whence  you  will 
not  return.  It  may  be  much  less.  A  few  months ;  a 
few  weeks ;  a  few  days  more ;  and  all  will  be  peace, 
all  will  be  quietness,  all  will  be  assurance  for  ever. 
The  sacred  Avriters  love  to  diminish  the  period.  In 
one  place  they  tell  us,  "  weeping  may  endure  a  night, 
but  joy  Cometh  in  the  morning."  In  another,  that  these 
"  light  afflictions  are  but  for  a  moment."    In  a  third, 


IN   ADVERSITY;  231 

that  "  for  a  small  moment  we  are  forsaken."  So,  and 
no  more  is  it  in  the  estimation  of  faith,  and  compared 
with  eternity.  That  end  is  blessed  and  glorious.  No 
power  of  description  or  thought  can  do  it  justice.  It 
will  bring  a  full  developement  of  all  the  tiying  dispen- 
sations through  which  you  have  passed.  You  shall 
no  longer  walk  by  faith,  but  by  sight.  You  shall  sec 
that  his  work  is  perfect,  and  his  ways  judgment.  You 
shall  see  how  the  most  adverse  providences  were  es- 
sential to  your  welfare ;  and  not  only  feeling  satisfied, 
but  filled  with  wonder  and  gratitude,  you  will  be  able 
to  say, 

"  Amidst  my  list  of  blessings  infinite, 

Stands  this  the  foremost,  that  my  heart  has  bled. 

For  all,  I  bless  thee  ;  most  for  the  severe." 

What  was  Canaan  to  the  Jews,  after  all  the  bondage 
of  Egypt,  and  the  travels  and  privations  of  the  desert ; 
what  was  that  laud  flowing  with  milk  and  honey,  that 
rest  which  the  Lord  their  God  gave  them,  compared 
with  the  rest  that  remains  for  the  people  of  God — that 
better,  tljat  heavenly  country  !  AVhat  a  complete,  what 
an  eternal  discharge  I  Of  all  your  sufferings,  nothing 
will  remain  but  the  remembrance,  and  this  will  en- 
hance the  deliverance  ;  and  "  the  greater  the  sorrow, 
the  louder  you  '11  sing."  The  shadow  of  care,  of  sor- 
row, of  fear,  shall  never  flit  over  those  regions  of 
repose  and  blessedness.  "  Thy  sun  shall  no  more  go 
down  ;  neither  shall  thy  moon  withdraw  itself:  for  the 
Lord  shall  be  thine  everlasting  light,  and  the  days  of 
thy  mourning  shall  be  ended."  I  could  go  on  repeat- 
ing Scrijiture,  for  it  loves  to  dwell  upon  this  subject; 
but  I  will  conclude  this  reference  with  two  passages. 


232  THE  crirasTiAN, 

The  one  is,  the  testimony  of  the  apostle  Paul.  He 
spoke  from  experience.  No  one  had  suffered  more; 
and  he  had  been  in  the  third  heaven.  But  hear  him  : 
"I  reckon  that  the  sufferings  of  this  present  time  are 
not  worthy  to  be  compared  with  the  glory  that  shall 
be  revealed  in  us."  The  other  is  the  address  of  the 
angel  to  John  in  the  Revelation  ;  words  which  Burns, 
the  poet,  says  he  could  never,  from  a  child,  read  with- 
out tears — so  allied  is  the  tenderness  of  genius  to  the 
sentiments  of  piety.  "  He  said  unto  me,  what  are 
these  which  are  arrayed  in  white  robes  ?  and  whence 
came  they  ?  And  I  said  unto  him,  sir,  thou  knowest. 
And  he  said  unto  me,  these  are  they  which  came  out 
of  great  tribulation,  and  have  washed  their  robes,  and 
made  them  white  in  the  blood  of  the  Lamb.  There- 
fore are  they  before  the  throne  of  God,  and  serve  him 
day  and  night  in  his  temple :  and  he  that  sitteth  on 
the  throne  shall  dwell  among  them.  They  shall  hun- 
ger no  more,  neither  thirst  any  more,  neither  shall  the 
sun  light  on  them,  nor  any  heat.  For  the  Lamb 
which  is  in  the  midst  of  the  throne  shall  feed  them, 
and  shall  lead  them  unto  living  fountains  of  waters ; 
and  God  shall  wipe  away  all  tears  from  their  eyes." 

Men  and  brethren,  you  have  often  heard  it  said, 
" The  end  crowns  the  action."  "All  is  well,  that  ends 
well."  Now  religion  has  this  recommendation.  We 
are  far  from  denying  its  present  advantages;  for  we 
know  from  Scripture  and  observation  and  experience, 
that  it  is  profitable  unto  all  things,  and  has  promise  of 
the  life  that  now  is,  as  well  as  of  that  which  is  to  come. 
But  allowing  that  it  were  all  gloom,  and  self-denial, 
and  sacrifice,  and  suffering  here  ;  yet  "  mark  the  per- 
fect man,  and  behold  the  upright,  for  the  end  of  that 


IN   ADVERSITY.  233 

man  is  peace."  The  happiness  in  which  it  terminates, 
infinitely  more  than  indemnifies  and  recompenses  ajl 
the  hardships  and  trials  of  the  passage.  Even  Balaam 
confessed  this;  and  prayed,  "Let  me  die  the  death  of 
the  rigliteous,  and  let  my  last  end  be  hke  his." 

What  a  difference  between  the  Christian  and  oth- 
ers !  Both  are  advancing  towards  the  close  of  life ; 
but  ihey  are  leaving  their  good  things,  and  he  his  evil 
ones.  Both  will  soon  bid  an  eternal  farewell ;  but  they 
to  their  joys,  and  he  to  his  sorrows.  They  at  death 
will  plunge  into  "the  blackness  of  darkness  forever;" 
while  he  will  reach  "  the  inheritance  of  the  saints  in 
light." 

— So  reasonable  is  the  Christian's  resignation ;  and 
so  well  founded  is  the  Christian's  hope,  with  regard  to 
affliction. 

— "  But  what  has  such  a  subject  as  this  to  do  with 
me  ?  I  am  not  in  trouble."  Then  I  tremble  for  you. 
We  know  of  whom  David  speaks,  when  he  says, 
"They  are  not  in  trouble  as  other  men:  neither  are 
they  plagued  like  other  men."  And  we  know  who 
has  said,  "Because  they  have  no  changes,  therefore 
they  fear  not  God."  But  if  you  are  not  afflicted,  you 
soon  may  be.  Every  thing  here  is  uncertain.  How 
often  is  the  lamp  of  the  wicked  put  out.  Truth  whis- 
pers, "Truly  the  hght  is  sweet,  and  a  pleasant  thing  it 
IS  for  the  eyes  to  behold  the  sun :  but  if  a  man  live 
many  years,  and  rejoice  in  them  all,  yet  let  him  re- 
member the  days  of  darkness,  for  they  shall  be  many. 
A.11  that  cometh  is  vanity."  Is  it  not  therefore  wise  to 
orovide  against  what  is  possible,  what  is  probable- 
yea,  I  will  add,  unavoidable ?  "A  prudent  man  fore- 
seeth  the  evil,  and  hideth  himself;  but  the  simple  pass 
20 


234  THE  CHRISTIAN, 

on,  and  are  punished."  But  are  you  sure  you  are  not 
afflicted  even  now?  In  the  midst  of  your  sufficiency, 
are  you  not  in  straits  ?  In  all  your  successes,  do  you 
not  feel  a  cold  aching  void  within,  still  urging  you  to 
ask,  "  Who  will  show  us  any  good  ?  "  While  you 
walk  according  to  the  course  of  the  world,  do  you  not 
complain  of  the  poverty  of  its  pleasures,  and  the  false- 
ness of  its  resources  ?  Are  you  not  dissatisfied  with 
all  creature  enjoyments  ?  Is  there  not  a  constant  war 
between  your  inclinations  and  convictions  ?  Does  not 
conscience  often  condemn  you  ?  Have  you  not  your 
forebodings  of  the  future  ?  Do  you  never  think  of 
the  infirmities  of  approaching  years  ;  of  the  house  ap- 
pointed for  all  living ;  of  the  judgment-seat  of  Christ? 

Perhaps  at  this  very  moment  you  are  not  strangers 
to  a  wish  that  *you  had  never  been  born.  Colonel 
Gardiner  tells  us,  "  that  while  he  was  keeping  up  every 
^ay  appearance,  and  was  envied  as  the  happiest  of 
mortals,  he  would  gladly  have  exchanged  conditions 
with  a  dog."  "  There  is  no  peace,  saith  my  God,  unto 
the  wicked." 

— But  here  are  some,  here  are  many  before  me  who 
ai-e  in  trouble.  For  the  days  are  evil ;  and  the  cup  is 
going  round  ;  and  what  family,  what  individual  is  not 
called  to  taste  the  bitterness,  if  not  to  drink  the  very 
dregs  ?  I  do  not  ask  you  what  your  trials  are ;  but  I 
must  inquire,  what  are  you  doing  under  them  ?  Are 
you  despising  the  chastening  of  the  Lord,  or  are  you 
fainting  now  you  are  rebuked  of  him  ? — Unsanctified 
trouble  always  produces  one  of  these :  it  always  hard- 
ens the  sufferer  against  God,  or  sinks  him  unto  de- 
spondency. 

Is  the  former  of  these  your  case  ?    Are  you  one  of 


IN  ADVERSITY.  235 

those,  who,  when  he  aiTa3's  himself  against  them,  in- 
stead of  submitting,  "rush  upon  the  thick  bosses  of  his 
buckler;"  and  "fight  against  God?"  Are  ycu  like 
Ahaz,  of  whom  it  is  said,  "In  his  affliction  he  sinned 
yet  more  and  njore  against  God — This  is  that  Ahaz !  " 
It  was  an  awful  appeal  that  Jeremiah  made  to  God, 
concerning  many  of  his  hearers,  Must  your  preacher 
prefer  the  same  ?  "  O  Lord,  are  not  thine  eyes  upon 
the  truth  ?  Thou  hast  stricken  them,  but  they  have 
not  grieved  ;  thou  hast  consumed  them,  but  they  have 
refused  to  receive  correction ;  they  have  made  their 
faces  harder  than  a  rock  ;  they  have  refused  to  return." 
If  this  be  the  case,  faithfulness  requires  me  to  tell  you 
that  one  of  these  two  consequences  will  be  sure  to  fol- 
low. That  is, — either  God,  provoked  by  your  contempt 
of  his  correction,  will  cease  to  disturb  you,  and  recall- 
ing the  instruments  of  his  disciphne,  will  say,  "They 
are  joined  to  idols,  let  them  alone  ;"  or  he  will  turn  the 
rod  into  a  scorpion,  and  fulfil  the  threatening,  "  If  ye 
walk  contrary  to  me,  I  also  will  walk  contrary  to  you, 
and  punish  you  seven  times  for  your  iniquity."  Thus 
the  blow  first  affects  the  man's  property.  Then  it  strikes 
a  remoter  relation.  Then  it  takes  away  the  desire  of 
his  eyes.  Then  it  invades  his  own  person,  and  shakes 
him  by  disorder  over  the  pit — and  he  recovers — and 
turns  again  to  folly.  At  length,  having  been  often 
reproved,  and  hardening  his  neck,  he  is  suddenly  de- 
stroyed, and  that  without  remedy.  Are  none  of  you  in 
danger  of  this  ?  Are  there  not  some  of  you  who  have 
not  only  been  addressed  by  him,  and  frequently  ad- 
dressed; but  also  have  been  smitten  by  him,  and  aw- 
fully too ;  so  that  it  wou'ld  have  seemed  impossible  for 
you  to  stand  out.     "  I  have  overthrown  some  of  you, 


236  THE  CHRISTIAN, 

as  God  overthrew  Sodom  and  Gomon-ah,  and  ye  were 
as  a  firebrand  plucked  out  of  the  burnmg:  yet  have  ye 
not  returned  unto  me,  saith  the  Loixl.  Therefore  thus 
will  I  do  unto  thee,  O  Israel :  and  because  I  will  do 
this  unto  diee,  prepare  to  meet  thy  God,  O  Israel. " 
But  canst  thou  stand  before  him !  Can  thy  heart  en- 
dure, or  tliy  hand  be  strong,  when  he  shall  deal  with 
thee  ?  How  much  better  to  be  in  subjection  to  the 
Father  of  spirits,  and  Uve !  Then  will  his  repentinga 
be  kindled  together.  Then  will  he  say,  "  I  have  surely 
heard,  Ephraim  bemoaning  himself  thus :  Thou  hast 
chastised  me,  and  I  was  chastised,  as  a  bullock  unac- 
customed to  the  yoke :  turn  thou  me,  and  I  shall  be 
turned ;  for  thou  art  the  Lord  my  God.  Surely  after 
that  I  was  turned,  I  repented :  and  after  that  I  was  in- 
structed, I  smote  upon  my  thigh  :  I  was  ashamed,  yea, 
even  confounded,  because  I  did  bear  the  reproach  of 
my  youth.  Is  Ephraim  my  dear  son  ?  is  he  a  pleasant 
child  ?  for  since  I  spake  against  him,  I  do  earnestly  re- 
member him  still :  tiierefore  my  bowels  are  troubled 
for  him ;  I  will  surely  have  mercy  upon  him,  saith  the 
Lord." 

There  is  another  extreme.  Instead  of  despising, 
perhaj)s  you  are  fainting.  You  are  desponding.  You 
are  at  your  wits'  end.  You  are  tempted  to  curse  the 
day  of  your  birth.  Life  has  lost  all  its  charm — ^it  is  a 
burden  too  heavy  for  you  to  bear.  You  turn  to  soli- 
tude ;  but  there  grief  preys  upon  itself.  You  think  of 
intoxication  ;  this  is  drowning  misery  in  madness.  You 
glance  at  infidelity ;  but  annihilation  may  be  a  fiction, 
and  the  present  only  the  beginning  of  sorrows.  You 
resolve  on  suicide ;  but  you  cannot  destroy  yourself. 
You  take  the  pistol,  and  shatter  to  pieces  the  taberna- 


IN   ADVERSITY.  237 

cle,  and  your  friends  are  aghast  at  the  ruins;  but  the 
inhabitant  has  escaped,  and  the  spirit  feels  itself  still  in 
the  grasp  of  God.  I  am  far  from  insulting  your  grief. 
I  sympathize  with  you  ;  and  rejoice  that  I  can  show 
unto  you  a  more  excellent  way.  "  There  is  One  stand- 
ing among  you,  whom  ye  know  not."  Let  me  intro- 
duce him  in  all  the  fulness  of  his  pity  and  power.  He 
is  equally  able  and  willing  to  relieve  you.  He  is  the 
enemy  of  sin,  but  he  is  the  friend  of  sinners.  Cast  thy 
burden  upon  the  Lord  :  and  say,  Lord,  I  am  oppress- 
ed ;  undertake  for  me.  He  will  not,  he  cannot  refuse 
thy  application.  For  he  has  said,  and  is  now  saying, 
"  Come  unto  me,  all  ye  that  labor,  and  are  heavy-laden, 
and  I  will  give  you  rest."  See  Manasseh.  He  was 
stripped  of  all,  and  carried  away  captive.  But  his  sal- 
vation sprang  not  from  his  prosperity,  but  his  adversi- 
ty. "  When  he  was  in  affliction,  he  besought  the  Lord 
his  God,  and  humbled  himself  greatly  before  the  God 
of  his  fathers,  and  prayed  unto  him  :  and  he  was  en- 
treated of  him,  and  heard  his  supplication,  and  brought 
him  again  to  Jerusalem  into  his  kingdom.  Then  Ma- 
nasseh knew  that  the  Lord  he  was  God."  Think  of 
the  Prodigal.  Plenty  had  ruined  him.  The  famine, 
and  the  husks  which  the  swine  did  eat,  made  him 
think  of  home — "How  many  hired  servants  of  my 
father  have  bread  enough  and  to  spare,  and  I  perish 
with  hunger.  I  will  arise,  and  go  to  my  father."  And 
that  father,  while  he  was  yet  •'  a  great  way  off,  saw  him, 
and  had  compassion  upon  him,  and  ran,  and  fell  on  his 
neck  and  kissed  him ; "  and  not  only  clothed  and  fed, 
but  adorned  and  feasted  him:  and  said,  "Let  us  eat 
and  be  merry :  for  this  my  son  was  dead,  and  is  alive 
again  ;  and  was  lost,  and  is  found."     Despair  not ;  but 


^8  THE  CHRISTIAN, 

follow  these  examples,  and  you  will  be  able  to  say, 
with  the  famous  Athenian,  "1  should  have  been  lost, 
had  I  not  been  lost : "  and  to  sing,  with  many  a  suf- 
ferer before  you, 

•«  Father,  I  bless  thy  gentle  hand  ; 

How  kind  was  thy  chastening  rod, 
That  forced  my  conscience  to  a  stand, 

And  brought  my  wandering  soul  to  God. 

Foolish  and  vain,  I  went  astray 

Ere  I  had  felt  thy  scourges,  Lord  : 
I  left  my  guide,  I  lost  my  way  ; 

But  now  I  love  and  keep  thy  word." 


LECTURE  VIII. 

THE   CHRISTIAN,    IN  HIS   SPIRITUAL  SORROWSi 

"  We  hanged  our  harps  upon  the  willows,  in  the  midst  thereof." — 
Psalm,   cxxxvii.  2. 

We  now  pass  from  the  condition  of  the  Christian,  to 
his  experience.  We  have  contemplated  the  changes 
tliat  may  take  place  in  his  outward  circumstances. 
We  have  viewed  him  in  his  prosperity  and  in  his  ad- 
versity ;  and  have  seen  him  carrying  his  religion  along 
with  him  through  all  the  varying  scenes  of  human  lile. 

But  there  are  similar  variations  in  "  the  inward  man," 
"the  hidden  man  of  the  heart."  And  these  changes 
are  no  inconsiderable  evidences  of  the  reaUtyof  a  work 
of  grace,  in  distinction  from  religious  pretensions.    The 


IN  HIS  SPIRITUAL  SORROWS.  239 

picture  of  a  tree  is  invariable ;  but  the  tree  itself  has  its 
seasons.  At  one  time  it  is  leafless,  and  the  sap,  though 
not  destroyed,  retires  into  the  roots.  At  another,  it  re- 
vives, and  buds,  and  blossoms,  and  is  filled  with  fruit- 
fulness.  I  walk  in  my  garden,  and  see  the  stones 
arranged  there,  always  the  same.  But  it  is  otherwise 
with  the  flowei-s  and  plants.  And  the  reason  is,  be- 
cause the  former  are  dead,  while  the  latter  have  in 
them  a  principle  of  life.  And  such  is  the  difference 
between  the  form  of  godhness,  and  the  power:  be- 
tween a  man  alive  to  God,  and  one  that  hath  a  name 
that  he  liveth,  but  is  dead. 

Let  us  proceed  to  the  part  of  the  Christian's  expe- 
rience which  we  are  pledged  to  consider  this  moniing. 
And  here,  I  can  easily  imagine,  that  the  subject  itself 
will  hardly  appear  necessary  to  some.  They  are  rath- 
er surprised  by  the  very  fact,  we  have  assumed,  as  a 
clear  and  common  verity.  Young  converts  often  won- 
der to  hear  of  the  believer's  sadness.  They  are  often 
indulged  with  a  })eculiar  kind  and  degree  of  consola- 
tion to  allure  them  on,  till,  whatever  difficulties  they 
meet  with,  they  feel  themselves  too  much  interested, 
and  too  far  advanced,  to  think  of  retreating.  Because, 
from  a  regard  to  their  weakness,  their  enemies  are  re- 
strained, they  seem  to  conclude  that  they  are  destroy- 
ed ;  and  because,  in  the  novelty  of  their  views  and  the 
hveliness  of  their  feelings,  their  corruptions  are  but  lit- 
tle noticed,  they  hope  to  be  vexed  with  them  no  more. 
They  therefore  wonder  to  hear  older  Christians  com- 
plaining of  distraction  in  duty,  and  languor  of  zeal,  and 
weakness  of  hoi)e,  and  conflicts  with  doubts  and  fears. 
Thus  it  uas  with  Israel  "  in  the  kindness  of  their  youth." 
See  them  on  the  shore  of  the  Red  Sea.     They  rejoiced 


240  THE   CHRISTIAN, 

in  the  Lord,  and  sang  his  praise,  and  thought  they 
had  only  to  go  forward  and  possess  the  pleasant  land 
— ignorant  of  the  wilderness  between  ;  and  having  no 
foreboding  of  the  drought,  and  the  bitter  waters,  and 
the  fieiy  serpents,  and  the  Amalekites  and  Moabites, 
and  their  long  detentions,  and  their  being  led  about, 
and  their  being  turned  back — by  all  of  which  the  souls 
of  the  people  were  much  discouraged  because  of  tlie 
way. 

But  if  there  are  some  to  whom  the  intimation  of 
these  sorrows  is  surprising,  there  are  others  to  whom  it 
will  be  relieving,  if  not  delightful.  For  there  are  some 
who  are  distressed  and  perplexed,  owing  to  apprehen- 
sions that  their  experience  is  peculiar.  They  think 
none  ever  had  such  vain  thoughts,  such  dull  frames, 
such  woful  depressions,  as  they  often  mourn  over. 
Therefore,  in  their  communings  with  their  own  hearts, 
they  are  led  to  ask,  "If  I  am  his,  why  am  I  thus?" 
and  anxiously  turning  to  others,  in  whom  they  repose 
more  confidence  than  they  can  place  in  themselves,  say, 

"  Ye  that  love  the  Lord  indeed, 
Tell  me,  is  it  thus  with  you  ?  " 

Now  these  will  not  rejoice  in  the  deficiencies  and  dis- 
tresses of  others  ;  but  it  yields  them  encouragement  to 
learn,  that  there  are  some  who  can  sympathize  with 
them  ;  and  that  what  they  feel,  is  not,  though  grievous, 
incompatible  with  a  state  of  grace ;  since  others,  and 
even  those  who  are  fir  superior  to  themselves,  utter 
the  same  sighs  and  groans. 

To  retui-n.  The  Psalm  from  which  the  words  of 
our  text  are  taken,  is  universally  admired.  Indeed 
nothing  can  be  more  exquisitely  beautiful.    It  is  writ- 


IN  HIS  SPIRITUAL  SORROWS.  241 

ten  in  a  strain  of  sensibility  that  must  touch  every  soul 
that  is  capable  of  feeling.  It  is  remarkable  that  Dr. 
Watts,  in  his  excellent  versification,  has  omitted  it. 
He  has  indeed  some  verses  upon  it  in  his  Lyrics  ;  and 
many  others  have  written  on  the  same.     We  have  seen 

more   than  ten  productions  of  this  kind But 

who  is  satisfied  with  any  of  these  attempts  ? — Thus 
it  begins :  "  By  the  rivers  of  Babylon,  there  we  sat 
down,  yea,  we  wept  when  we  remembered  Zion." 
These  rivers  were  probably  some  of  the  streams 
branching  off  from  the  Euphrates  and  Tigris.  Here 
it  is  commonly  supposed  these  captive  Jews  were 
placed  by  their  taskmasters,  to  preserve  or  repair  the 
water-works.  But  is  it  improper  to  conjecture  that 
the  Psalmist  refers  to  their  being  here — not  constantly, 
but  occasionally;  not  by  compulsion,  but  choice? 
Hither  I  imagine  them  retiring  to  unbend  their  oppres- 
sed minds  in  solitude.  "  Come,"  said  one  of  these 
pious  Jews  to  another,  "Come,  let  us  for  awhile  go 
forth  from  this  vanity  an<l  vileness.  Let  us  assemble 
together  by  ourselves  under  the  refreshing  shade  of 
the  willows  by  the  water-courses.  And  let  us  take 
our  harps  with  us,  and  solace  ourselves  with  some  of 
the  songs  of  Zion."  But  as  soon  as  they  arrive,  and 
begin  to  touch  the  chords,  the  notes — such  is  the  pow- 
er of  association — awaken  the  memory  of  their  former 
privileges  and  pleasiu'es.  And  overwhelmed  with 
grief,  they  sit  down  on  the  grass;  and  weep  when  they 
remember  Zion;  their  dejected  looks,  averted  from 
each  other,  seeming  to  say,  "If  I  forget  thee,  O  Jeru- 
salem, let  my  right  hand  forget  her  cunning.  If  I  do 
not  remember  thee,  let  my  tongue  cleave  to  the  roof  of 
my  mouth  ;  if  I  prefer  not  Jerusalem  above  my  chief 
21 


242  THE   CHRISTIAN, 

joy."  But  what  do  they  with  their  harps  ?  The  voice 
of  mirth  is  heard  no  more ;  and  all  the  daughters  of 
music  are  brought  low.  Melody  is  not  in  season  to  a 
distressed  spirit.  "  Is  any  afflicted  ?  Let  him  pray. 
Is  any  merry  ?  Let  him  sing  psalms."  "  As  he  that 
taketh  away  a  garment  in  cold  weather,  and  as  vinegar 
tipon  nitre,  so  is  he  that  singeth  songs  to  a  heavy 
heart." — They  did  not,  however,  break  them  to  pieces, 
or  throw  them  into  the  stream — but  hanged  them  up 
only.  They  hoped  that  what  they  could  not  use  at 
present  they  might  be  able  to  resume  at  some  happier 
period.  To  be  cast  down  is  not  to  be  destroyed.  Dis- 
ti'ess  is  not  despondency. 

*'  Beware  of  desperate  steps:  the  darkest  day, 
Live  till  to-morrow,  will  have  passed  away." 

"  We  hanged  our  harps  upon  the  loillows  in  the  midst 
thereof"  Let  us  pass  from  the  Jew  to  the  Christian; 
and  let  us  survey  the  Christian, 

In  his  Spiritual  Sorrows. 

He  who  would  preach  well,  says  Luther,  must  dis- 
tinguish well.  It  is  peculiarly  necessary  to  discrimi- 
nate, when  we  enter  upon  the  present  subject.  For 
all  the  sorrows  of  the  Christian  are  not  of  the  same 
kind  or  descent.  Let  us  consider  four  sources  of  his 
moral  sadness. 

I.  Will  be  PHYSICAL. 

II.  Will  be  CRIMINAL. 

III.  Will  be  INTELLECTUAL. 

IV.  Will  be  nous. 


IN  HIS  SPIRITUAL  SORROWS.  243 

The  first  source  is  physical. 

There  are  some  who  undersand  very  little  of  this. 
They  are  blessed  with  a  favored  constitution ;  and  can 
hardly  enter  into  the  feelings  of  those  %vho  pass  much 
of  their  time  under  the  dominion  of  a  gloomy  and  de- 
pressive temperament  that  leads  them  to  view  every 
thing  through  an  alarming  and  dismaying  medium ; 
and  to  draw  towards  themselves  all  that  is  awfid  and 
distressing.  How  affecting  is  it  to  hear  a  man  of  ge- 
nius and  piety  complaining,  that  in  one  day,  in  one 
hour,  he  who  was  such  an  enthusiastical  admirer  of 
the  works  of  nature,  had  presented  to  him  an  univers- 
al blank  ;  so  that  nothing  after,  could  ever  charm  him 
again.  We  admit  that  the  case  of  Cowper  was  ex- 
traordinary :  but  it  was  so  in  the  degree,  rather  than 
in  the  quality.  Others  are  subject  to  a  measure  of  the 
same  influence  ;  and  while  the  increased  prevalence  of 
this  morbid  affection  produces  fixed  melancholy,  the 
slighter  diffusion  of  it  may  be  attended  with  the  most 
trying  irritation  and  depression.  We  often,  censure, 
where,  if  we  knew  all,  we  should  only  pity.  What  a 
conflict  have  some  Christians  even  in  wrestling  with 
flesh  and  blood.  We  are  fearfully  and  wonderfully 
made.  We  know  little  of  the  mechanism  of  the 
body ;  but  we  know  much  less  of  the  chemistr}'.  Who 
can  tell  how  the  nervous  juices  and  the  animal  spirits 
are  secreted  ?  Who  can  explain  how  the  fluids  blend 
and  temper  each  other  ?  Who  knows  how  it  is  that 
when  a  particular  humor  predominates  unequally, 
such  a  change  is  resistlessly  produced  in  our  mass  of 
apprehensions  and  feelings  ?  Yet  we  know  the  fact. 
We  know  that  external  things  affect  the  bod}''.  We 
know  that  the  body  aflTects  the  mind.    We  know 


244  THE  CHRISTIAN, 

that  we  are  the  creatures  of  the  season  and  of  the 
sky.  We  know  that  we  are  not  the  same  in  a  foggy 
day,  as  in  a  clear  one.  We  know  that  if  there  he  a 
suffusion  of  bile,  the  world,  and  the  church,  and  the 
family,  are  not  governed  so  well  now,  as  they  were 
yesterday.  Nothing  is  so  agreeable  in  our  condition. 
Our  very  religion  is  doubtlid ;  and  God  is  not  the 
same. 

Several  things  result  from  this  reasoning.  Is  it  not 
astonishing  that  many  Christians  will  ascribe  every 
animal  variation  and  eftect  to  the  agency  of  Satan ! 
Especially  when  they  know  how^  often,  by  the  aid  of 
a  little  medicine,  all  these  supposed  temptations  have 
been  chased  away,  and  every  thing  restored  to  its 
proper  hues  and  attractions  again! 

It  is  not  necessary  for  a  Christian  to  be  a  physician  ; 
but  it  is  desirable  for  him  to  be  able  to  distinguish  be- 
tween influences  purely  bodily,  and  the  princij)les,  dis- 
position, and  state  of  his  mind.  It  is  difficult  to  reason 
with  people  in  this  frame,  or  under  this  tendency; 
otherwise  we  should  be  amazed  at  the  perplexity  and 
discousolateness  of  some  excellent  characters,  and  the 
readiness  with  which  they  refuse  to  be  comforted. 
We  have  known  persons,  poor  in  spirit,  hungering  and 
thirsting  after  righteousness,  glorying  only  in  the  cross 
of  Cin-ist,  and  cheerfully  going  forth  to  him  without 
the  camp,  bearing  his  reproach — yet  gloomily  conclud- 
ing that  they  have  no  part  nor  lot  in  the  matter,  and 
that  their  heart  is  not  right  in  the  sight  of  God.  And 
wherefore  do  they  write  these  bitter  things  against 
themselves  ?  There  is  no  reason  why  they  should;  but 
the  cause  wliy  they  do,  is  to  be  found  in  something 
beyond  the  preacher's  province.    And  till  there  is  a 


IN   HIS   SPIRITUAL   SORROWS.  245 

change  in  the  physical  economy,  all  the  succours  of 
religion  will  be  urged  in  vain. 

Good  men  should  also  learn  from  hence  to  be  atten- 
tive to  their  health,  and  keep  the  body  as  much  as 
possible  the  fit  medium  of  the  mind.  A  man  may  be 
a  good  performer;  but  what  can  he  do  with  a  disor- 
dered instrument?  The  inhabitant  may  have  good 
eyes ;  but  how  can  he  see  accurately  through  a  soiled 
window !  Keep  therefore  the  glass  clean  ;  and  the 
organ  in  tune.  We  do  not  wish  you  to  be  finical  .ind 
fancifiil ;  to  live  in  the  shop  of  an  a[)othecary ;  or  have 
a  medical  attendant  always  dangling  at  your  heels. 
But  be  soberly  and  prudently  attentive  to  the  body. 
Rise  early.  Take  proper  exercise.  Beware  of  sloth. 
Observe  and  avoid  wliatever  disagrees  with  your  sys- 
tem. Never  overburden  nature.  Be  moderate  in  your 
table  indulgences.  IiCt  not  appetite  bemire  and  clog 
the  mind.  Medical  authority  will  tell  you,  that  where 
one  disorder  arises  from  deficiency,  a  thousand  spring 
from  repletion  ;  and  that  the  Board  slays  far  more  than 
the  Sword.— The 

Second  source  is  criminal. 

It  will  be  allowed  that  they  who  cannot  apostatize 
may  backslide :  and  we  know  who  hath  said,  "The 
backslider  in  heart  shall  be  filled  with  his  own  ways." 
"Thine  own  wickedness  shall  correct  thee;  and  thy 
backsliding  shall  reprove  thee:  know  therefore  and 
see,  that  it  is  an  evil  thing  and  bitter  that  thou  hast 
forsaken  the  Lord  thy  God."  Observe  :  it  is  both  evil 
and  hitter ;  evil  in  its  nature,  and  bitter  in  its  conse- 
quences. And  these  bitter  eff<f!cts  take  in,  not  only 
outward  troubles,  but  inward  distresses ;  the  corrosions 


246  THE   CHRISTIAN, 

of  fretfulness  under  a  feeling  of  guilt ;  the  reproaches 
of  conscience  awakened  from  its  shinibers,  and  asham- 
ed of  its  negligence ;  the  perplexities  arising  from 
the  doubtfulness  of  our  condition:  the  loss  of  peace, 
and  a  sense  of  God's  favor.  Wliat  was  said  of  Israel 
as  a  peoi)le,  will  apply  here  to  individual  experience 
"O  that  thou  hadst  hearkened  to  my  commandments: 
then  had  thy  peace  been  as  a  river,  and  thy  righteous- 
ness like  the  waves  of  the  sea."  You  hear  much  of 
the  hidings  of  God's  face.  The  expression  is  perfectly 
scriptural.  "  Make  thy  face,"  says  David,  "  to  shine 
upon  thy  servant.  His  face  signifies  his  favorable  re- 
gard. This  can  never  be  a  matter  of  indifference  to 
the  Christian,  whether  we  consider  his  supreme  love 
to  God,  or  his  entire  dependence  upon  him.  He  must 
be  miserable  under  the  loss  of  God's  smiles.  And  as 
Absalom  said,  "  What  do  I  here  in  Geshur,  unless  I 
see  the  KitJg's  face  ?  "  So  says  the  believer — What 
do  I  in  the  closet,  or  in  the  house  of  God,  or  at  his  ta- 
ble without  him  ?  I  cannot  improve  a  providence  or 
an  ordinance ;  I  cannot  enjoy  my  friends  or  myself, 
without  my  God.  So  it  was  with  David.  "Thou 
didst  hide  thy  face,  and  I  was  troubled." 

But  why  does  he  ever  hide  his  face  ?  Is  it  to  dis- 
play his  sovereignty  ?  No ;  but  to  testify  his  disappro- 
bation of  our  spirit  or  our  conduct.  It  is  of  the  nature 
of  moral  correction.  "Behold,  the  Lord's  hand  is  not 
shortened,  that  it  cannot  save ;  neither  his  ear  heavy 
that  it  cannot  hear:  but  your  iniquities  have  separated 
between  you  and  your  God,  and  your  sins  have  hid 
his  face  from  you,  that  he  will  not  hear." 

There  are  some  who  say — quoting  the  w^ords  of 
Scripture,  but  mistaking  their  design — God  sees  "no 


IN  HIS   SPIRITUAL  SORROWS.  24'< 

iniquity  in  Jacob,  and  beholds  no  perverseness  in  Isra- 
el." Yet  we  read  of  "  the  provoking  of  his  sons  and 
of  his  daughters."  Yet  "the  Lord  spake  unto  IMosea 
and  Aaron,  because  ye  believed  me  not,  to  sanctify  mo 
in  the  eyes  of  the  children  of  Israel,  therefore  ye  shall 
not  bring  this  congregation  into  the  land  which  I  have 
given  them."  And  no  importunity  could  obtain  a  re- 
laxation of  the  sentence.  "  Sin  never  hurts  a  believer ! 
"He  never  need  be  afraid  of  sin  ! "  And  whose  inspi- 
ration  is  this  language  ?  Where  do  we  learn  this  doc- 
trine ?  Did  David  believe  it,  after  his  transgression  ? 
Along  with  the  very  announcement  of  his  pardon,  was 
he  not  informed  of  the  sufferings  that  w^ould  still  re- 
sult from  his  guilt?  Did  he  not  continue  to  confess, 
"  my  sin  is  ever  before  me  ?  "  If  not  bruised  and  frac- 
tured by  his  fall,  why  does  he  pray,  "  Make  me  to  hear 
joy  and  gladness,  that  the  bones  which  thou  hast 
broken  may  rejoice ! "  If  not  filled  with  a  dread  of 
divine  abandonment,  why  does  he  say,  "  Cast  me  not 
away  from  thy  presence  ;  and  take  not  thy  Holy  Spirit 
from  me  ?  "  If  he  had  not  been  deprived  of  the  con- 
solation, why  does  he  say,  "  Restore  unto  me  the  joy 
of  thy  salvation,  and  uphold  me  with  thy  free  Spirit?" 
If  he  had  not  been  struck  dumb,  why  does  he  pray, 
"Open  thou  my  lips,  that  my  mouth  may  show  forth 
thy  praise  ?  "  If  he  had  not  impaired  the  cause  of 
God,  why  does  he  pray,  "  Do  good  in  thy  good  pleas- 
ure unto  Zion,  build  thou  the  walls  of  Jerusalem  ?  " 

Upon  this  principle,  the  chief  hope  I  entertain  with 
regard  to  some  professors  of  religion  is  their  uncom- 
fortableness.  For  it  would  be  a  sad  sympton  in  their 
case,  if  they  were  tranquil,  and  cheerful,  and  rejoicing 
in  Christ,  ichile  they  are  indifferent  to  the  means  of 


248  THE   CHRISTIAN, 

grace,  and  mind  earthly  things,  and  display  such  a 
worldly  conversation  and  s])irit.  For  I  am  sure  of  this, 
that  if  they  really  belong  to  God,  he  will  rebuke  them, 
and  make  them  look  back,  with  the  exclamation,  "  O  ! 
that  it  was  with  me  as  in  months  past,  when  the  can- 
dle of  the  Lord  shone  upon  my  head,  and  when  by 
his  light  I  walked  through  darkness  ;  while  as  yet  the 
Almighty  was  with  me."  The  way  to  see  and  enjoy 
God  is  to  live  near  him,  and  to  be  always  endeavoring 
to  please  him.  The  fii-st  Christians  "walked  in  the 
fear  of  the  Lord,  and  in  the  comforts  of  the  Holy 
Ghost."  These  are  inseparable  ;  and  all  pretensions 
to  the  latter  without  the  former,  are  nothing  but  delu- 
sion. Let  me,  therefore,  if  the  consolations  of  God  are 
small  with  thee,  ask,  "  Is  there  any  secret  thing  with 
thee.?"  Thy  gourd  withers:  Is  there  any  worm  at 
the  root.?  You  are  repulsed,  and  turn  your  back  on 
your  enemies :  Is  there  any  accursed  thing  in  the  camp  ? 
"Let  us  search  and  try  our  ways;  and  turn  again  unto 
the  Lord."  Let  us  do  more.  Let  us  fall  upon  our 
loiees,  and  pray  for  divine  examination.  "  Search  me, 
O  God,  and  know  my  heart :  try  me,  and  know  my 
thoughts ;  and  see  if  there  be  any  wicked  way  in  me, 
and  lead  me  in  the  way  everlasting." — The 

Tyiird  source  is  intellectual. 

For  the  joy  of  a  Christian  is  not  a  vain  imagination 
or  a  groundless  persuasion,  endangered  by  inquiry — 
it  flows  from  knowledge  ;  and  the  possessor  is  able  to 
give  a  reason  of  the  hope  that  is  in  him.  Hence  it  will 
follow,  that  though  a  Christian's  safety  does  not  depend 
upon  the  extent  and  the  degree  of  his  religious  infor- 
mation, his  comfort  will  be  veiy  much  affected  by  it. 


IN  HIS  SPIRITUAL  SORROWS.  24^ 

Now  tliere  are  some  >^'ho  are  very  defective  in  their 
acquaintance  witli  the  Gospel ;  and  these,  hke  persons 
walking  in  darkness,  or  at  least  twilight,  are  afraid  to 
tread  firmly  ;  and  are  liable  to  convert  harmless  objects 
into  spectres  of  terror.  Owing  to  a  want  of  evangeli- 
cal instruction  from  books  or  teachers,  there  is  in  them 
a  prevalence  of  legality  that  leads  them  to  look  after 
something  in  themselves  wherein  they  may  glory,  or 
which  shall  entide  them  to  pardon  and  acceptance. 
Instead  of  resting  in  a  mediator  between  Goc^  and  them, 
they  seek  after  something  mediatorial,  between  Christ 
and  them ;  and  thus  not  coming  to  him,  as  they  are, 
they  wait  till  they  shall  possess  certain  qualifications, 
or  perform  certain  conditions.  Thus  they  labor  in  the 
fire,  and  weary  themselves  for  very  vanity — for 

"  If  we  tarry  till  we  're  better, 
We  shall  never  come  at  all." 

They  set  themselves  a  mark  of  attainment ;  and  not 
being  able  to  reach  it,  they  are  cast  down.  They  mis- 
take the  degree  of  their  experience  for  the  groimd  of 
their  hoi^e  ;  and  their  confidence  varies  with  their 
frames,  x^nd  as  to  their  perseverance  and  final  victo- 
ry, their  own  vigilance  and  fidelity  usurp  their  depen- 
dence, instead  of  the  everlasting  covenant  ordered  in 
all  things  and  sure.  In  the  Lord  they  have  righteous^ 
ness  and  strength.  His  grace  is  sufficient  for  them : 
and  were  they  to  be  only  and  always  looking  unto  Je- 
sus, their  joy  might  be  full  and  constant :  but  now  they 
often  go  mourning  all  the  day. 

It  is  therefore  of  great  importance  to  have  the  under- 
standing well  informed  in  "the  way  of  salvation,"  that 
we  "  may  know  the  things  that  are  freely  given  to  us 


250  THE  CHRISTIAN, 

of  God."  For  as  the  Gospel  is  glad  tidings ;  and  all 
its  doctrines  are  truths  aud  facts ;  the  more  distinctly 
we  hear  the  one,  and  the  more  clearly  we  discern  the 
other,  the  more  effectual  will  be  our  relief,  and  the  full 
assurance  of  our  hope.  Peter  admonishes  Christians 
to  grow  in  grace,  and  in  the  knowledge  of  our  Lord 
and  Saviour  Jesus  Christ :  and  we  may  consider  the 
latter  part  of  the  injunction  not  only  as  additional  to 
the  former,  but  as  explanatory  of  its  import,  and  sub- 
servient to  its  performance.  The  one  is  necessary  to 
the  other.  We  never  shall  grow  in  grace,  but  as 
we  grow  in  knowledge,  and  in  the  knowledge  of  the 
Saviour.  We  are  well  aware  that  there  may  be  specu- 
lative knowledge  without  practical :  but  there  cannot 
be  practical  without  speculative.  Every  thing  in  reli- 
gion is  produced  and  supported  and  influenced  by  just 
views  of  things.  And  this  is  peculiarly  the  case  with 
the  consolation  of  the  Spirit.  Hence  it  is  said,  "  They 
that  know  thy  name,  will  put  their  trust  in  thee." 
Hence,  "Blessed  is  the  people  that  know  the  joy- 
ful sound :  they  shall  walk,  O  Lord,  in  the  light  of 
thy  countenance :  in  thy  name  shall  they  rejoice  all 
the  day :  and  in  thy  righteousness  shall  they  be  exalt- 
ed." Hence  also  our  Lord  said  to  his  disciples,  "  These 
things  have  I  spoken  unto  you,  that  in  me  ye  might 
have  peace."  And  again,  "These  things  have  I  spo- 
ken unto  you,  that  my  joy  may  remain  in  you,  and 
that  your  joy  may  be  full." 

Seek  therefore  "the  riches  of  the  full  assurance  of 
understanding."  Gain  clear  and  enlarged  views  of  the 
nature  and  provisions  of  the  glorious  Gospel  :  of  the 
wariant  and  command  we  hwe  to  believe  on  the  name 
of  the  Son  of  God:  of  the  ground  of  our  acceptance 


IN  HIS  SPIRITUAL  SORROWS.  251 

through  the  sacrifice  and  obedience  of  the  Surety  of 
the  new  covenant :  of  his  abihty  to  save  to  the  uttermost : 
of  the  efficacy  of  his  blood  to  cleanse  from  all  sin  ;  of 
the  perfection  of  his  righteousness  to  justify  the  ungod- 
ly, and  give  them  a  title  to  endless  life :  of  the  preva- 
lency  of  his  intercession  within  the  veil :  his  changeless 
heart ;  his  constant  presence ;  his  infinite  fulness  of 
grace :  and  our  being  blessed  in  him  with  all  spiritual 
blessings  in  heavenly  places.  Where  shall  I  end  ?  To 
be  led  into  all  this  truth,  is  to  be  made  to  lie  down  in 
green  pastures,  and  to  be  fed  beside  the  still  waters — 
to  know  all  this  love  of  Christ,  which  passeth  know- 
ledge, is  to  be  filled  with  all  the  fulness  of  God. 

Thus  far,  the  sorrows  which  have  been  spoken  of, 
we  have  been  constrained  to  pity,  or  censure,  or  ex- 
cuse. They  have  arisen  from  constitution,  or  moral 
infirmity,  or  ignorance. — But  there  are  sorrows,  which, 

Fourthly,  Have  a  pious  source. 

These  are  only  experienced  by  those  who  are  called 
a  peculiar  people.  But  they  are  familiar  with  them : 
and  they  feel  them  on  various  accounts.  Let  us  view 
the  Christian  taking  a  fourfold  prospect.  He  looks 
backward — and  inward — and  forward — and  around 
him  :  and  at  each  look  he  weeps. 

First.  He  looks  backward,  and  weeps  as  he  reviews 
the  poLst.  Some  never  review  life ;  we  mean,  that  they 
never  review  it  for  a  religious  purpose.  They  may 
look  back  occasionally  and  frequently,  to  see  how  they 
have  missed  their  opportunity  for  securing  some  earth- 
ly adv:antage,  or  how  they  have  been  overreached  by 
their  fellow  creatures,  in  order  to  act  a  shrewder  part 
in  future  :  but  not  to  become  acquainted  with  their  de- 


252  THE   CHRISTIAN, 

ipravity;  not  to  mark  how  long  and  how  much  they^ 
lived  without  God  with  them  in  the  world. 

But  grace  leads  a  man  to  reflect  upon  his  former 
character  and  conduct ;  and  to  reflect  properly.  We 
say  properly :  for  we  have  heard  some  professoi-s  of 
religion  talk  of  their  former  wickedness  with  no  very 
sorrowful  emotions  ;  yea,  with  a  kind  of  complacency, 
as  if  they  were  relating  some  remarkable  exploits.  But 
how  is  the  Christian  affected  with  tlie  retrospect? 
"  Surely,"  says  God,  "  I  have  heard  Ephraim  bemoaning 
himself  thus — Thou  hast  chastised  me,  and  I  was  chas- 
tised, like  a  bullock  unaccustomed  to  the  yoke — I  was 
ashamed,  yea,  even  confounded,  because  I  did  bear  the 
reproach  of  my  youth."  How  often  did  Paul,  after 
his  conversion,  think  of  his  previous  state;  and  with 
what  deep  humiliation  does  he  acknowledge  his  guilt. 
"  When  the  blood  of  thy  martyr  Stephen  was  shed,  I 
was  standing  by,  and  consenting  unto  his  death,  and  I 
kept  the  raiment  of  them  that  slew  him — I  was  a  blas- 
phemer, a  persecutor,  and  injurious — I  am  not  worthy 
to  be  called  an  Aposde,  because  I  persecuted  the  church 
of  God."  "  When,"  says  Baxter,  "  I  reflect  on  my 
sins,  I  find  it  much  easier  to  believe  that  God  will  for- 
give me,  than  I  can  forgive  myself" 

I  entei  a  Christian's  retirement.  His  eyes  have  been 
pouring  out  tears  unto  God.  I  ask  him,  "  Why  weep- 
estthou?"  "I  have  been  taking  a  retrospect  of  the 
past.  I  have  been  examining  my  former  years  moral- 
ly; and  every  view  I  take  is  liumiliating  and  distress- 
ing. Time  wasted — means  neglected — faculties  mis- 
improved — injuries  done  to  others  by  my  advice,  or 
example,  or  influence  ;  and  where  in  many  cases  the 
mischief  cannot  be  repaired  !     I  passed  by  the  Cross ; 


IN  HIS  SPIRITUAL  SORROWS.  253 

and  that  which  angels  desire  to  look  into,  was  nothing 
to  me.  He  wooed  and  awed ;  blessed  and  chastised ; 
and  I  set  at  nought  all  his  counsel,  and  would  none  of 
his  reproof — I  violated  a  thousand  resolutions.  I  re- 
sisted and  conquered  the  most  powerful  conviction.  I 
trampled  under  foot  the  Son  of  God,  and  did  despite 
unto  the  Spirit  of  grace. — For  these  things  I  weep." 

Secondly.  He  looks  ivithin,  and  weeps  as  he  exam- 
ines the  present.  Let  it  be  at  once  conceded,  that 
gi-ace  makes  the  Christian  to  differ  from  his  fellow 
creatures,  and  from  himself.  It  delivers  him  from  the 
spirit  of  the  world,  and  possesses  him  with  the  spirit 
which  is  of  God.  It  calls  him  out  of  darkness  into  his 
marvellous  light.  It  turns  him  from  idols  to  serve  the 
living  God,  and  to  wait  for  his  Son  from  heaven.  He 
is  a  new  creature.  Old  things  are  passed  away ;  and 
all  things  are  become  new.  But  though  he  is  really 
sanctified  in  every  part,  he  is  completely  renovated  in 
none.  The  good  work  is  begun  ;  but  a  thousand  de- 
ficiencies urge  him  to  pray,  "  Perfect  that  which  con- 
cerneth  me:  thy  mercy,  O  Lord,  endureth  forever; 
forsake  not  the  works  of  thine  own  hands."  Ask  him 
now  why  he  weeps.  And  you  will  hear  him  say,  "  The 
flesli  lusteth  against  the  Spirit,  and  the  Spirit  against  the 
flesh,  and  these  are  contrary  the  one  to  the  other,  so 
that  I  cannot  do  the  thing  that  I  would.  For  what  I 
would  that  do  I  not ;  but  what  I  hate  that  I  do.  For 
to  will  is  present  with  me ;  but  how  to  perform  that 
which  is  good  I  find  not.  I  find  then  a  law,  that  when 
I  would  do  good,  evil  is  present  with  me.  For  I  de- 
light in  the  law  of  God  after  the  inward  man :  but  I 
see  another  law  in  my  members  warring  against  the 
law  of  my  mind,  and  bringing  me  into  captivity  to  the 


254  THE  CHRISTIAN, 

law  of  sin,  which  is  in  my  members.  O  wretched 
man  that  I  am,  who  shall  deliver  me  from  the  body  of 
this  death ! "  Instead  of  advancing,  I  seem  to  be  sta- 
tionary— yea,  going  back  in  the  heavenly  life.  What 
ingratitude  under  benefits!  What  incoiTigibleness 
under  rebukes!  What  unprofitableness  under  ordi- 
nances !  My  soul  cleaveth  unto  the  dust !  What 
dulness,  deadness,  distractions,  in  attending  upon  the 
Lord  !  What  little  enjoyment  in  the  things  of  God  ! 
The  Sabbath  returns,  and  leaves  me  as  it  finds  me. 
I  hear ;  but  it  is  almost,  if  not  altogether  in  vain.  I 
pray ;  but  often  seem  at  the  throne  of  grace  to  forget 
my  errand,  and  sometimes  fall  asleep  there.  I  have 
promises  that  I  cannot  believe,  and  a  God  I  cannot  trust. 
He  deserves  all  the  confidence  of  my  heart,  and  I  treat 
him  with  the  most  unworthy  suspicions — 

*'  Sure,  were  not  I  most  vile  and  base, 

I  could  not  thus  my  friend  requite  : 
And  were  not  he  the  God  of  grace, 

He  'd  frown  and  spurn  me  from  his  sight." 

— How  mistaken  are  the  people  of  the  world.  They 
often  charge  the  Christian  with  Antinomianism :  they 
suppose  that  he  embraces  doctrines  which  favor  licen- 
tiousness; and  that  he  loves  sin — when,  could  they 
witness  him  alone,  where  no  one  sees  him  and  hears 
him  but  God,  they  would  find  him  bewailing  evils 
which  are  beneath  their  notice,  and  even  infirmities 
which  never  strike  their  minds,  for  want  of  a  holy  sus- 
ceptibility. But  his  conscience  is  so  tender,  that  it 
resembles  the  eye  which  is  offended  even  with  a  mote. 
For  a  Christian  feels  all  the  remains  of  the  sin  that 
dwelleth  in  him.    His  new  principles  render  it  una- 


IN  HIS  SPIRITUAL  SORROWS.  255 

voidable.  He  who  longs  to  advance,  groans  at  every 
detention  and  delay  ;  he  who  pants  to  excel,  is  morti- 
fied at  httle  deficiencies ;  he  who  delights  in  purity,  is 
offended  with  the  least  stain.  It  may  be  supposed,  that 
under  a  perception  of  his  fiiilings,  he  will  be  uncon- 
cerned, if  at  the  same  time  he  is  assured  of  his  safety, 
and  can  repose  on  the  certainty  and  permanency  of  the 
Saviour's  love.  But  nothing  can  be  more  remote  from 
the  truth  than  this  supposition  :  for  it  is  then  the  Chris- 
tian feels  his  imperfections  the  most  painfully.  The 
more  he  sees  of  the  excellency  and  goodness  of  his 
Benfactor  and  Friend,  the  more  he  laments  that  he 
loves  him  no  more,  and  serves  him  no  better.  This  is 
godly  sorrow.  Thus  a  good  man  dying,  when  observ- 
ed to  weep  profusely,  said,  "  I  weep  not  that  my  sins 
may  be  pardoned,  but  because  I  know  they  are  pardon- 
ed." This  accords  with  the  promise  "  I  will  establish 
my  covenant  with  thee ;  and  thou  shalt  know  that  1 
am  the  Lord :  that  thou  mayest  remember,  and  be  con- 
founded, and  never  open  thy  mouth  any  more  because 
of  thy  shame,  when  I  am  pacified  toward  thee  for  all 
that  thou  hast  done,  saith  the  Lord  God." 

Thirdly.  He  looks  forward,  and  weeps  as  he  surveys 
the  future.  Not  that  he  is  miserable  because  God  does 
not  admit  him  into  the  secrets  of  his  providence,  but 
keeps  him  ignorant  of  what  a  day  may  bring  forth. 
He  knows  that  all  his  times  are  in  God's  hands,  and 
there  he  is  willing  to  leave  them. 

But  there  are  moral  hazards  suflicient  to  induce  him 
to  pass  the  time  of  his  sojournhig  here  in  fear — not  the 
fear  of  diffidence  as  to  the  truth  of  God's  promises, 
or  of  uncertainty  as  to  his  final  salvation ;  but  a  fear 


256  THE   CHRISTIAN, 

of  moral  circumspection  and  vigilance.  Is  there  not 
enoLigli  to  make  him  tremble  as  he  moves  on,  lest  he 
should  enter  into  temptation  ?  Is  there  not  enough  to 
make  him  apprehensive,  that  he  has  to  pass  through  an 
enemy's  country,  and  that  snares  are  every  where  laid 
for  his  feet  ?  Does  he  not  know  that  he  carries  within 
him  the  remains  of  unmortified  passions — so  that  every 
thing  he  meets  with  from  without  may  draw  him  aside  ? 
That  even  things  harmless  in  themselves  may  occasion 
his  falling?  That  characters  far  superior  to  himself 
have  yielded  in  the  hour  of  danger — and  when  no  dan- 
ger has  been  suspected  ?  Is  it  not  painful  to  think — 
that  by  one  wrong  step  he  may  lose  his  evidences  of 
heaven,  distress  and  injure  his  brethren,  and  cause  the 
way  of  truth  to  be  evil  spoken  of;  and  induce  the  ad- 
versaries of  the  Lord  to  blaspheme?  Is  it  not  painful 
to  think — that  after  all  his  professions  of  attachment,  he 
may  yet  by  his  sin  pierce  the  dear  bosom  on  which  his 
soul  leans,  and  grieve  the  Holy  Spirit  by  which  he  is 
sealed  unto  the  day  of  redemption  ?  Is  it  not  enough 
to  make  him  sigh — to  think  that  as  long  as  he  remains 
here,  he  will  never  appear  before  One  he  infinitely 
loves,  without  carrying  into  his  presence  so  much  of 
that  which  he  infinitely  hates?  Is  it  not  enough  to 
make  him  groan — being  burdened — to  think  that  the 
leprosy  is  so  inherent  and  inseparable,  that  the  walls 
of  the  house  itself  must  be  pulled  down  and  lie  under 
gi'ound  for  ages,  before  it  can  be  reedified,  and  become 
an  habitation  for  God  through  the  Spirit  ? 

Fourthly.  He  looks  around  him,  and  weeps  as  he 
beholds  others.  Fools  make  a  mock  at  sin ;  but  they 
that  are  wise  know  that  it  is  exceeding  sinful,  and  say, 


IN  HIS  SPIRITUAL  SORROWS.  257 

with  David,  "  Rivers  of  waters  run  down  mine  eyes, 
because  they  keep  not  thy  law.  I  beheld  the  trans- 
gi-essors,  and  was  grieved." 

Is  he  a  citizen  ?  He  is  a  patriot.  He  sighs  and  cries 
for  all  the  abominations  that  are  done  m  the  midst  of 
the  land.  For  he  knows  that  righteousness  exaltetli 
a  nation,  and  that  sin  is  the  reproach  of  any  people. 

Is  he  a  minister  ?  O  how  distressing  is  it  to  look 
down  upon  those  who,  after  the  labor  of  twenty  years, 
remain  the  same  5  yea,  who  wax  worse  and  worse  ;  to 
know  that  he  is  only  preaching  them  blind  and  deaf 
and  impenitent:  and  to  think  that  he  is  destined  to  be 
a  swift  witness  against  many  that  he  would  gladly  save. 
"  I  have  told  you  often,"  says  Paul,  "  and  now  tell  you 
even  weeping,  that  they  are  the  enemies  of  the  cross 
of  Christ :  whose  end  is  destruction,  whose  God  is  their 
belly,  and  whose  gloiy  is  in  their  shame ;  who  mind 
eai'thly  things."  "  Give  glory  to  the  Lord  your  God," 
says  Jeremiaii,  "  before  he  cause  darkness,  and  before 
your  feet  stumble  upon  the  dark  mountains ;  and  while 
ye  look  for  light,  he  turn  it  into  the  shadow  of  death, 
and  make  it  gross  darkness.  But  if  he  will  not  hear, 
my  soul  shall  weep  in  secret  places  for  your  pride ;  and 
mine  eye  shall  weep  sore,  and  run  down  with  tears, 
because  the  Lord's  flock  is  carried  away  captive." 

Is  he  a  member  of  a  church  ?  "  He  is  sorrowful 
for  the  solemn  assembl}^,  and  the  re])roach  of  it  is  his 
burden." 

Is  he  a  relation  ?    «  How,"  says  he,  with  Esther,  "  can 

I  endure  to  see  the  destruction  of  my  kindred?  "     Of 

those  living  in  the  same  house,  sitting  at  the  same  table, 

endeared   by  all  the  im})ressions  and  attractions  of 

22 


258  THE   CHRISTIAN, 

breeding  and  of  birth  ?  Can  a  wife,  without  anxiety 
and  anguish,  see  a  husband,  otherwise  amiable  and 
kind,  refusing  to  hear  the  word  of  hfe,  and  resolved  not 
to  receive  the  love  of  the  truth,  that  he  might  be  saved  ? 
Can  a  parent,  with  unbroken  heart,  see  a  child  in  the 
way  to  hell,  going  down  to  the  chambers  of  death  ?  We 
sympathize  with  bereaved  fathers  and  mothers.  Yet 
we  ought  even  to  hail  those  who  have  buried  early 
hopes,  compared  with  those  whose  offspring  are  hving, 
but  erroneous  and  infidel  and  wicked.  Oh  !  Rachael, 
"  refrain  thy  voice  from  weeping ;  and  thine  eyes  from 
tears :  for  thy  work  shall  be  rewarded,  and  they  shall 
come  again  from  the  land  of  the  enemy.  There  is 
hope  in  thine  end,  saith  the  Lord,  that  thy  children 
shall  come  again  to  their  own  border."  "  Weep  ye  not 
for  the  dead,  neither  bemoan  him  ;  but  weep  sore  for 
him  that  goeth  away  :  for  he  shall  return  no  more,  nor 
see  his  native  country."  O  ye  ungodly  !  how  unrea- 
sonable, how  unjust  are  your  reflections  !  You  often 
reproach  Christians  for  their  sorrows,  when  you  your- 
selves in  the  various  relations  of  life  occasion  a  large 
number  of  them.  For  they  see  the  danger  you  see 
not,  and  weep  for  you  when  you  weep  not  for  your- 
selves. Have  any  of  you  connexions  that  are  godly  ? 
And  have  you  grieved  them  ?  Resolve  immediately 
to  end  this  cruel  persecution.  Retire  and  pray.  "O 
God  of  my  sister,  be  my  God !  God  of  my  parents,  be 
niy  God !  "  Let  not  thy  father  longer  repeat  in  vain, 
"My  son,  if  thy  heart  be  wise,  my  heart  shall  rejoice, 
even  mine."  O  hasten  and  ingenuously  wipe  away 
the  tears  of  her  who  has  long  been  saying,  "  What, 
my  son,  and  the  son  of  my  womb,  and  the  son  of  my 


IN  HIS  SPIRITUAL  SORROWS.  259 

vows  ?  "  Yea,  let  them  have  joy  of  thee  in  the  Lord ; 
refresh  their  bowels  in  the  Lord. 

Such  are  the  sorrows  which  arise  from  a  pious 
source.  Tliese  are  not  only  compatible  with  grace, 
but  spring  from  gracious  principles  and  dispositions. 
They  are  not  only  found  in  religious  people,  but  are 
religious.  And  we  cannot  conclude  without  encourag- 
ing, and  commending  them. 

We  are  aware  that  this  is  not  the  way  in  which  they 
are  commonly  treated.  The  subjects  of  these  spiritual 
griefs  are  generally  despised,  or  deplored.  Commonly, 
as  soon  as  persons  begin  to  discover  any  tendency  to 
these  sorrows,  they  are  men  wondered  at ;  and  they 
are  considered  as  likely  to  become  melancholy  or  de- 
ranged. But  the  prodigal  lost  his  senses  when  he  left 
his  father's  house,  and  came  to  himself  when  he  re- 
solved to  return.  And  what  but  a  carnal  mind  that  is 
enmity  against  God,  can  lead  a  man  to  justify  or  ex- 
cuse sorrow  in  all  other  instances,  and  degrade  and 
viUfy  it  here?  What  is  the  loss  of  property  to  the  loss 
of  the  soul  ?  Wliat  is  the  burning  of  a  house,  or  the 
loss  of  a  limb,  to  the  casting  of  both  body  and  soul  into 
hell  ?  what  evil  can  we  bewail  that  desei-ves  a  thought, 
compared  with  sin  ;  in  its  guilt ;  in  its  pollution ;  the 
miseries  it  entails  ;  the  God  it  dishonors  ;  the  Saviour 
it  crucifies  ?  Bunyan  remarks,  that  when  he  was  awak- 
ened to  consider  his  condition,  nothing  amazed  him 
so  much  as  to  see  how  much  men  were  affected  with 
their  temporal  inconveniences  and  troubles.  "  These," 
says  he, "  had  no  po^ver  now  to  interest  me.  All  my 
concern  was  absorbed  in  something  infinitely  more 
weighty — what  must  I  do  to  be  saved  ?  "    And  he  is  a 


260  THE  CHRISTIAN, 

fool,  even  judged  at  the  tribunal  of  reason,  who  does 
not  feel  the  same  difference — if  this  book  be  true. 

Iff  however,  such  persons  escape  scorn,  they  are 
sure  to  be  pitied.  They  are  regarded  as  strangers  to 
every  thing  like  enjoyment,  and  are  considered  as  pas- 
sing all  their  lives  in  mopishness  and  dread.  But  they 
no  more  deserve  our  commiseration  than  our  con- 
tempt. They  are  to  be  pitied  who  have  their  portion 
in  this  hfe,  which  we  spend  as  a  shadow,  and  possess 
nothing  to  carry  away  with  them  into  another  world  a 
few  weeks  hence — who  can  speak  every  language  but 
the  language  of  Canaan — who  are  famiUar  with  the 
stars,  those  orbs  of  light,  and  are  plunged  into  the 
blackness  of  darkness  for  ever — who  are  caressed  by 
worms,  but  are  an  abomination  to  the  Lord — who  are 
placed  on  a  stream,  and  are  gladdened  with  the  flow- 
ers of  tlie  bank,  and  charmed  with  the  music  on  board, 
and  the  ghding  down  into  the  gulf  of  perdition — these 
we  pity ;  but  not  those  who  are  weary  and  heavy  la- 
den— not  those  who  are  invited  by  the  Saviour  to  par- 
take of  his  rest — not  those  who  are  poor  in  spirit,  for 
theirs  is  the  kingdom  of  heaven — not  those  who  hun- 
ger and  thirst  after  rigliteousness,  for  they  shall  be  filled 
— not  those  that  mourn,  for  they  shall  be  comforted. 
Though  their  Hfe  may  be  deemed  not  only  madness, 
but  misery,  it  alloivs  of  happiness,  and  there  is  a  bles- 
sedness arising  from  it.  We  cannot  make  out  this  to 
the  comprehension  of  a  natural  man.  It  is  a  mystery 
to  him  how  we  "  become  fools  that  we  may  be  wise :" 
how,  when  we  "  are  weak,  we  are  strong:''  how, 
"  though  sorrowful,  we  are  yet  always  rejoicing."  Yet 
so  it  is.  There  is  pleasure  even  in  these  sorrows ; 
and  there  is  nothing  so  painful  to  a  Christian  as  a  hard, 


IN  HIS  SPIRITUAL  SORROWS.  261 

unfeeling  heart.  His  weeping  moments  are  his  most 
welcome ;  and  he  is  never  more  at  home  than  when 
looking  on  him  whom  he  has  pierced,  and  mourning 
for  him.  This  yields  him  evidence.  It  is  a  token  for 
good.  It  is  a  proof  that  he  is  the  subject  of  that  divine 
agency  which  takes  away  the  heart  of  stone,  and  gives 
a  heart  of  flesh — that  he  is  the  heir  of  that  promise, 
"  they  shall  come  with  weeping,  and  with  supplica- 
tions will  I  lead  them."  Observe  the  words  of  the 
apostle :  "  The  sorrow  of  the  world  worketh  death ; 
but  godly  sorrow  worketh  repentance  unto  life,  and 
needeth  not  to  be  repented  of."  Of  how  many  of  your 
griefs  are  you  now  ashamed !  How  unworthy  do 
they  now  appear  of  the  concern  they  once  gave  you ! 
But  you  will  never  repent  of  a  tear  you  shed  upon  the 
Bible,  or  a  groan  you  utter  at  the  foot  of  the  cross.  It 
allows,  it  justifies  every  hope.  He  is  faithful  who 
promised :  and  what  has  he  said  ?  "  To  that  man  will 
I  look,  even  to  him  who  is  poor,  of  a  contrite  spirit, 
and  trembleth  at  my  word."  "  They  that  sow  in  tears, 
shall  reap  in  joy."  "  He  that  goeth  forth  and  weep- 
eth,  bearing  precious  seed,  shall  doubdess  come  again 
with  rejoicing,  bringing  his  sheaves  with  him."  Yes, 
the  Saviour  is  appointed  "  unto  them  that  mourn  in 
Zion,  to  give  them  beauty  for  ashes,  the  oil  of  joy  for 
mourning,  the  garment  of  praise  for  the  spirit  of  heavi- 
ness ;  that  they  might  be  called  trees  of  righteousness, 
the  planting  of  the  Lord,  that  he  might  be  glorified." 
Their  comforter  is  the  God  of  all  comfort ;  and  he  will 
soon  wipe  away  all  tears  from  their  eyes,  and  the  days 
of  their  mourning  shall  be  ended. 

But,  "wo  to  you  that  laugh  now,  for  ye  shall  mourn 
and  weep."    As  there  is  a  sorrow  connected  with  joy, 


262  THE   CHRISTIAN. 

so  there  is  a  joy  that  forebodes  sorrow;  issues  in  sor- 
row ;  is  no  better  than  sorrow  disguised.  Such  are 
the  pleasures  of  sin  for  a  season.  Such  are  all  worldly 
enticements  and  dissipations.  You  boast  of  these.  But 
one  who  had  a  much  greater  experience  of  them  than 
3'^ou,  and  was  much  more  honest  and  ingenuous,  makes 
no  scruple  to  say,  that  "  even  in  laughter  the  heart  is 
sorrowful,  and  the  end  of  that  mirth  is  heaviness."  He 
said  "  of  laughter,  it  is  mad,  and  of  mirth,  what  doeth 
it  ?  "  You  may  profess  nothing  like  this ;  but  while  you 
wear  smiles,  the  vulture  is  gnawing  within.  While 
you  celebrate  the  day  of  your  birth,  you  wish  you  had 
never  been  born.  What  have  you  to  do  with  pleasure  ? 
"  There  is  no  peace,  saith  my  God,  to  the  wicked." 

Yield  no  longer  to  the  temptation,  which  led  many, 
in  the  days  of  Malachi,tosay,  "It  is  vain  to  serve  God: 
and  what  profit  is  it  that  we  have  kept  his  ordinance, 
and  that  we  have  walked  mournfully  before  the  Lord 
of  hosts  ?  "  Tell  the  enemy  that  he  is  a  liar ;  that  god- 
liness is  profitable  unto  all  things,  and  especially  in  its 
griefs.  Tell  him  that  this  is  the  high  road  to  safety  and 
satisfaction,  for  the  mouth  of  the  Lord  hath  spoken  it. 

And  take  hold  of  the  skirt  of  him  that  is  a  Jew,  say- 
ing, "  I  will  go  with  you,  for  I  have  heard  that  God  is 
with  you."  "  Intreat  me  not  to  leave  thee,  or  to  return 
from  foUowmg  after  thee;  for  whither  thou  goest,  I 
will  go,  and  where  thou  lodgest,  I  will  lodge ;  thy  peo- 
ple shall  be  my  people,  and  thy  God  my  God  ;  where 
thou  diest  will  I  die,  and  there  will  I  be  buried  :  the 
Lord  do  so  to  me,  and  more  also,  if  aught  but  death 
part  thee  and  me." 

"  Blessed  are  they  that  keep  judgment,  and  he  that 
doetli  righteousness  at  all  times."    "  Remember  me, 


IN   HIS  SPIRITUAL  JOYS.  263 

O  Lord,  with  the  favor  thou  bearest  unto  thy  people : 
O  visit  me  with  thy  salvation ;  that  I  may  see  the  good 
of  thy  chosen,  that  I  may  rejoice  in  the  gladness  of 
thy  nation,  that  I  may  glory  with  thine  inJieritance." 
Amen. 


LECTURE  IX. 

THE  CHRISTIAN,  IN  HIS  SPIRITUAL  JOYS. 

'Then  he  said  unto  them,  Go  your  way, eat  the  fat,  and  drink  the 
sweet,  and  send  portions  unto  them  for  whom  nothing  is  prepar- 
ed :  for  tliis  day  is  holy  unto  our  Lord  :  neither  be  ye  sorry  ; 
for  the  joy  of  the  Lord  is  your  strength." — Nehkmiah  viii.  10. 


ing  to  do  with  the  passions.  If  it  were  necessary  to 
refute  such  a  notion,  we  could  appeal  even  to  the  style 
of  the  Scriptures.  When  an  author  intends  only  to 
convince  the  judgment,  he  expresses  himself  ])lainly, 
and  merely  reasons.  But  when  he  means  to  affect,  as 
well  as  to  inform  ;  when  he  wishes  to  strike,  and 
excite,  and  to  cany  along  the  feelings  with  the  con- 
victions; he  is  never  satisfied  with  simple  represen- 
tation— his  language  unavoidably  avails  itself  of  cir- 
cumstances, and  qualities,  and  imagery.  And  can  any 
one  deny  that  this  is  the  mode  perpetually  employed 
by  all  the  sacred  writers  ? 

But  we  observe  also,  that  such  a  view  of  religion  is 
not  adapted  to  our  very  nature.  Our  passions  are 
original  parts  of  our  being,  and  designed  to  be  the  im- 


264  THE  CHRISTIAN, 

pulses  of  action.  And  the  Christian  does  not  destroy, 
but  sanctifies  and  employs,  the  man.  And  what  pas- 
sion is  there,  for  which  rehgion  does  not  find  a  place 
and  an  object  ?  Is  it  anger  ?  "  Be  ye  angiy  and  sin 
not."  Is  it  hatred?  "Abhor  that  which  is  evil."  Is 
it  fear  ?  "  Be  not  iiigh  minded,  but  fear."  Is  it  sor- 
row? "They  shall  look  on  him  whom  they  have 
pierced,  and  they  shall  mourn  for  him."  Is  it  pity  ? 
"Have  compassion  one  for  another."  Is  it  love  ?  "O 
love  the  Lord,  all  ye  his  saints."  Is  it  joy  ?  "  We  joy 
in  God,  through  our  Lord  Jesus  Christ,  by  whom  we 
liave  now  received  the  atonement." 

We  are  aware  that  there  is  a  great  deal  of  what  may 
be  justly  called  strange  fire  offered  on  the  altar  of  pie- 
ty. We  are  not  therefore  pleading  for  a  zeal  without 
knowledge  ;  but  we  are  not  satisfied  with  a  knowledge 
without  zeal.  We  do  not  wish  for  the  heat  and  ra- 
vings of  the  fever,  but  for  the  genial  warmth  and  glow- 
ing stimulus  that  pervade  the  whole  system,  when  the 
body  is  in  full  health  ;  knowing  that  what  is  cold  and 
benumbed  and  unaffected  by  application  and  friction, 
is  nigh  unto  death,  or  is  palsied  already.  While  there- 
fore we  acknowledge  that  there  is  such  a  thing  as  real 
enthusiasm,  the  admission  shall  not  drive  us  to  take  up 
with  a  religion  that  consists  in  nothing  but  speculative 
opinions,  and  lifeless  ceremonies,  and  formal  duties. 
Religion  is  indeed  a  practical  thing ;  but  it  is  also  ex- 
perimental. It  does  include  doctrinal  truths ;  but  in 
the  Christian,  these  become  principles.  They  descend 
from  the  head  into  the  heart ;  and  there  grace  teigns 
through  righteousness  unto  everlasting  life  by  Jesus 
Christ  our  Lord. 

We  have  viewed  the  Christian's  sadness:  we  are 


IN  HIS  SPIRITUAL  JOYS.  265 

now  to  witness  his  jot.  We  have  seen  him  hanging 
his  harp  on  the  willows ;  but  he  now  takes  it  down, 
and  proves  that  the  joy  of  the  Lord  is  his  strength. 

The  words  which  introduce  our  subject  were  spo- 
ken on  a  very  memorable  occasion.  All  the  people 
were  gathered  together  as  one  man  into  the  street  that 
was  before  the  water-gate ;  and  they  spake  unto  Ezra 
the  scribe  to  bring  the  book  of  the  law  of  Moses,  wliich 
the  Lord  had  commanded  to  all  Israel.  And  "  upon 
the  first  day  of  the  seventh  month,  Ezra  opened  the 
book  in  the  sight  of  all  the  people ;  and  when  he  had 
opened  it,  all  the  people  stood  up.  And  Ezra  blessed 
the  Lord.  And  all  the  people  answered.  Amen,  amen, 
with  hfting  up  their  hands ;  and  they  bowed  their 
heads,  and  worshipped  the  Lord,  with  their  faces  to 
the  ground.  So  Ezra  and  his  assistants  read  in  the 
book  of  the  law  of  God  distinctly,  and  gave  the  sense, 
and  caused  them  to  understand  the  reading. "  The 
power  of  God  seems  to  have  been  peculiarly  present. 
The  whole  assembly  "  wept  when  they  heard  the  words 
of  the  law."  "  Then  he  said  unto  them,  Go  your  ivay, 
eat  the  fat,  and  drink  the  sweet,  and  send  portions  unto 
them  for  whom  nothing  is  prepared:  for  this  day  is  holy 
unto  our  Lord :  neither  be  ye  sorry  :  for  the  joy  of  the 
Lord  is  your  strength,^'' 

When  he  says,  This  day  is  holy  unto  our  Lord,  he 
means  that  it  was  a  sacred  festival.  When  he  says, 
Go  your  way,  he  means  that  they  should  return  home, 
and  refresh  themselves  ;  for  now  noon  was  begun,  and 
they  had  been  standing  for  hours  to  hear  the  reading 
and  expounding  of  the  law.  He  does  not  forbid  them 
the  delicacies  which  they  had  provided  for  the  solem- 
nity, and  which  were  distinguishable  from  their  ordi- 
23 


26Q  THE  CHRISTIAN, 

nary  meals — Eat  the  fat,  and  drink  the  sweet — But  all 
this  was  to  be  accompanied  with  two  things. 

First,  Liberality  towards  the  indigent  and  destitute, 
who  would  find  nothing  to  regale  them,  when  they  re- 
turned to  their  humble  dwellings.  And  send  portions 
unto  them  for  ivhom  nothing  is  prepared.  By  the  law  of 
Moses,  the  poor,  the  fatherless,  the  widows,  and  the 
strangei-s  within  the  gate,  were  all  to  be  entertained  on 
tliese  festive  occasions ;  and  if  they  could  not  provide 
for  themselves,  I  will  not  say  their  betters,  but  their 
superiors,  were  to  replenish  them.  In  accordance  with 
the  spirit  of  this  statute  is  the  intimation  of  our  Lord  to 
the  person  who  had  invited  him  to  his  house.  "  When 
thou  makest  a  dinner  or  a  supper,  call  not  thy  friends, 
nor  thy  brethren,  neither  thy  kinsmen,  nor  thy  rich 
neighbors  ;  lest  they  also  bid  thee  again,  and  a  recom- 
pense be  made  thee.  But  when  thou  makest  a  feast, 
call  the  poor,  the  lame,  the  maimed,  the  blind :  and 
thou  shalt  be  blessed;  for  they  cannot  recompense 
thee :  for  thou  shalt  be  recompensed  at  the  resurrec- 
tion of  the  just," — The  very  thing  that  his  professed 
followers  are  constantly  doing ! !  The  same  rule  is 
enjoined  in  religious  fasting  as  well  as  feasting.  "  Is 
not  this  the  fast  that  I  have  chosen — to  loose  the  bonds 
of  wickedness,  to  undo  the  heavy  burdens,  and  to  let 
the  oppressed  go  free,  and  that  ye  break  every  yoke  ? 
Is  it  not  to  deal  thy  bread  to  the  hungiy,  and  that  thou 
bring  the  poor  that  are  cast  out  to  thy  house  ?  when 
thou  seest  the  naked,  that  thou  cover  him ;  and  that 
thou  hide  not  thyself  from  thine  own  flesh  ?  "  Well 
therefore  does  the  Apostle  say,  "  Let  all  your  works  be 
done  with  charity."  O !  what  a  lovely  religion  do  wo 
profess;  and  what  a  church,  what  a  world  shall  we 


IN  HIS  SPIRITUAL  JOYS.  267 

have,  when  those  who  profess  it  will  throw  off,  with 
execration,  the  detestable  habits  of  avarice  and  selfish- 
ness, hoarding  and  extravagence  ;  and  living  accord- 
ing to  its  admonitions,  instead  of  practically  insulting 
them  as  they  now  do,  will  easily  and  cheerfully  furnish 
a  sufficiency  for  all  the  exigencies  of  sacred  and  civil 
beneficence ! 

Secondly  with  Cheerfulness.  JVeither  he  ye  sorry — 
Not  that  sorrow  is  improper  in  itself,  or  absolutely  for- 
bidden ;  but  it  was  now  unseasonable,  and  every  thing 
is  beautiful  in  its  time.  Joy  becomes  a  feast.  And  this 
joy,  says  Nehemiah,  is  as  important  as  it  is  becoming 
—for  the  joy  of  the  Lord  is  your  strength  —  It  will 
strengthen  your  bodily  frame;  and  what  is  more,  it 
will  renew  the  strength  of  your  souls,  so  that  you  shall 
mount  up  with  wings  as  eagles,  run  and  not  be  weary, 
and  walk  and  not  faint. 

Let  us  contemplate  the  Christian 

I.  In  the  DIVINITY  ;  and 

II.  In  the  UTILITY  of  his  joy. 

I.     The  DIVINITY  of  it. 

— It  is  the  joy  of  the  Lord.  So  it  is  called  by  the 
Judge  of  all,  in  his  address  at  the  last  day.  "  Well 
done,  good  and  faithful  servant;  enter  thou  into  the 
joy  of  thy  Lord."  JSTow,  this  joy  enters  the  Christian; 
and  as  he  is  so  contracted  a  vessel,  he  cannot  contain 
much ;  but  then,  he  will  enter  the  joy,  and  he  will  find 
It  a  boundless  ocean.  The  dawn  is  nothing  compared 
with  the  day  ;  yet  the  one  always  results  in  the  other ; 
and  "  the  path  of  the  just  is  as  the  shining  light  that 
shineth  more  and  more  unto  the  perfect  day."     The 


268  THE   CHRISTIAN, 

dawn  also  arises  from  the  same  sun  as  the  day ;  and 
this  joy  is  divine,  not  only  in  its  completion,  but  in  its 
progress  and  even  commencement — it  is  the  joy  of  the 
Lord. 

The  joy  of  the  Lord,  means  religious  joy.  But  there 
is  always  a  reason  for  the  language  of  Scripture ;  and 
we  lose  much,  by  not  remarking  the  beauty  and  ener- 
gy of  "  the  words  which  the  Holy  Ghost  teacheth." 
Is  it  the  joy  of  the  Lord  in  every  view  he  can  take  of  it. 

— His,  in  the  authority  that  binds  it  upon  us  as  a 
duty.  He  has  commanded  it.  He  has  done  this  virtu- 
ally in  enjoining  many  things  which  necessarih^  pre- 
suppose and  require  it.  But  he  has  expressly  enjoined 
the  joy  itself;  and  in  terms  of  peculiar  extent  and  degi'ee 
— "Rejoice  evermore."  "Rejoice  in  the  Lord  always, 
and  again  I  say,  rejoice."  "Rejoice  in  the  Lord,  ye 
righteous;  and  shout  for  joy,  all  ye  that  are  upright  in 
heart." 

— His,  in  the  assurance  which  holds  it  forth  as  a 
privilege.  His  purpose  could  have  taken  effect  with- 
out a  promise ;  but  in  this  case  we  could  not  have 
known  his  thoughts  towards  us  ;  nor  have  walked  by 
faith;  nor  have  lived  in  hope;  nor  have  pleaded  his 
own  engagement  in  prayer.  But  now  we  can  go  to 
him  and  say,  "  Lord,  do  as  thou  hast  said.  Fulfil  the 
word  unto  thy  servant  upon  which  thou  hast  caused 
me  to  hope."  The  promises  of  men  are  vain  and  false 
like  themselves,  and  often  make  us  ashamed  of  our 
hope.  But  the  Lord  is  not  a  man  that  he  should  lie, 
nor  the  son  of  man  that  he  should  repent.  Hath  he 
said,  and  shall  he  not  do  it?  Hath  he  spoken, 'and  shall 
he  not  make  it  good  ?  And  has  he  not  said,  "The  re- 
deemed of  the  Lord  shall  return,  and  come  to  Zion 


IN  fflS  SPIRITUAL  JOYS.  269 

with  songs,  and  everlasting  joy  upon  their  heads ;  they 
shall  obtain  joy  and  gladness ;  and  soitow  and  sighing 
shall  flee  away  ?  "  "  Blessed  are  the  people  that  know 
the  joyful  sound;  they  shall  walk,  O  Lord,  in  the  light 
of  thy  countenance  ;  in  thy  name  shall  they  re'joice  all 
the  day,  and  in  thy  righteousness  shall  they  be  exalt- 
ed." The  assurance  is  also  confirmed  by  an  oath. 
And,  "  because  he  could  swear  by  no  greater,  he  sware 
by  himself:  that  by  two  immutable  things,  in  which  it 
was  impossible  for  God  to  he,  we  might  have  a  strong 
consolation  who  have  fled  for  refuge  to  lay  hold  upon 
the  hope  set  before  us." 

— His,  in  the  resemblance  it  bears  to  his  own.  Chris- 
tians are  "  partakers  of  the  divine  nature."  They  are 
"partakers  of  his  holiness."  As  far  as  they  are  re- 
newed, his  views  are  their  views,  and  his  dispositions 
are  their  dispositions.  When  John  says,  "Whoso 
hath  this  world's  good,  and  seeth  his  brother  have 
need,  and  shutteth  up  his  bowels  of  compassion  from 
him,  how  dwelleth  the  love  of  God  m  him  ?  " — by  the 
love  of  God  he  means  obviously  a  love  like  God's.  As 
if  he  should  say,  God  gave  his  own  Son  for  his  ene- 
mies ;  ajid  this  wretch  will  not  give  a  little  of  his  sub- 
stance for  the  relief  of  one,  who  is  bone  of  his  bone, 
and  flesh  of  his  flesh.  Now  the  same  may  be  said  of 
this  joy.  Did  the  joy  of  the  Prodigal  himself  surpass 
that  of  the  father,  when  he  said,  "  Let  us  eat  and  be 
merry  ;  for  this  my  son  was  dead  and  is  alive  again, 
was  lost  and  is  found  ?  "  Do  we  feel  the  joy  of  God's 
salvation  ?  He  feels  it  too  ;  and  this  salvation  is  call- 
ed "the  pleasure  of  the  Lord."  If  it  be  more  blessed 
to  give  than  to  receive,  what  must  be  the  pleasure  of 
Him  who  "  openeth  his  hand  and  satisfieth  the  desire 


270  THE  CHRISTIAN, 

of  every  living  thing  ?  "  But  you  share  in  this  pleas- 
ure, in  doing  good.  Is  he  "  ready  to  pardon  ; "  and 
does  he  "  delight  m  mercy  ?  "  You  may  taste  the  same 
delight  in  the  exercise  of  cordial  forgiveness.  Doth 
the  "  Lord  take  pleasure  in  them  that  fear  him,  in  them 
that  hope  in  his  mercy  ?  "  So  does  the  Christian.  In 
them  is  "  all  his  delight,"  Does  the  Lord  call  his  Son 
his  "  Elect,  in  whom  his  soul  delighteth  ?  "  And  "  to 
them  that  believe  he  is  precious."  What  a  commen- 
dation! To  have  the  same  end,  and  the  same  way 
with  God !  To  choose  what  He  chooses !  To  pursue 
what  He  pursues !  To  relish  his  happiness !  To  have 
His  joy  fulfilled  in  themselves ! 

— His,  in  the  subject.  The  material  of  it,  so  to  speak, 
is  found  in  him,  and  in  him  alone.  As  the  dove  re- 
turned into  the  ark  because  she  could  find  no  rest  for 
the  sole  of  her  foot,  so  is  it  impossible  for  the  mind  of 
man  to  know  any  true  satisfaction  till  he  says  with 
David,  "Return  unto  thy  rest,  O  my  soul,  for  the  Lord 
hath  dealt  bountifully  with  thee."  Though,  as  a  fallen 
creature,  he  is  alienated  from  the  life  of  God,  he  re- 
tains the  same  relation  to  him,  as  his  portion  ;  and 
having  been  made  capable  of  communion  with  God, 
and  designed  for  it,  he  is  necessarily  miserable  without 
it.  He  may  forget  his  resting  place;  but  he  can  find 
no  substitute  for  it.  He  may  debase  himself  into  a 
congeniality  with  the  lowest  gratifications:  but  for 
happiness  he  must  draw  near  to  God  as  his  exceeding 
joy.  With  him  is  the  fountain  of  life.  And  there  is 
enough  in  him  to  bless  us,  whatever  be  our  wants,  or 
our  capacities  of  enjoyment.  And  therefore,  says  the 
Christian,  "  My  soul  doth  magnify  the  Lord,  and  my 
spirit  rejoices  in  God  my  Saviour."    In  him  I  have  a 


IN  HIS  SPIRITUAL  JOYS-  271 

slielter  from  every  storm ;  a  support  under  every  loacL 
The  eternal  God  is  my  refuge,  and  underneath  are 
the  everlasting  arms.  Am  I  guilty?  "With  him 
there  is  plenteous  redemption."  He  was  angry  with 
me,  but  his  anger  is  turned  away,  and  he  comforteth 
nie.  And  what  comfort  can  be  compared  with  that 
which  arises  from  the  thought,  that  I  am  reconciled 
unto  God  by  the  death  of  his  Son  ?  That  I  am  ac- 
cepted in  the  Beloved  ?  Do  I  want  ability  to  "  travel 
all  the  length  of  the  celestial  road,"  and  a  title  to  heav- 
en when  I  arrive  ?  "  In  the  Lord  have  I  righteousness 
and  strength."  "I  will  go  in  the  strength  of  the  Lord 
God  ;  I  will  make  mention  of  his  righteousness,  even 
of  his  only."  All  his  relations  are  mine.  He  is  my 
physician,  my  friend,  ray  shepherd,  my  father.  Al 
his  perfections  are  mine — his  wisdom,  his  power,  his 
mercy,  and  his  truth.  All  the  dispensations  of  his 
providence,  all  the  treasures  of  his  word,  are  mine. 
All  his  grace,  all  his  glory  is  mine.  "  I  will  greatly 
rejoice  in  the  Lord,  my  soul  shall  be  joyful  in  my 
God ;  for  he  hath  clothed  me  with  the  garments  of 
salvation,  he  hath  covered  me  with  the  robe  of  right- 
eousness :  as  a  bridegroom  decketh  himself  with  or- 
naments, and  a  bride  adorneth  herself  with  her  jewels." 
Is  this  exultation  excessive  ?  There  can  be  no  excess 
here.  As  the  Lord  himself  is  the  source  of  this  joy, 
the  joy  passeth  all  understanding.  And  the  meek  shall 
increase  their  joy  in  the  Lord  for  ever  and  ever,  be- 
cause the  subject  of  it  is  not  only  perfect  but  infinite. 
— His,  finally,  in  the  production.  In  vain  is  provis- 
ion, however  suitable  and  rich,  spread  within  our  view, 
if  it  be  placed  beyond  our  reach.  Observe  the  lan- 
guage of  God  with  regard  to  Ephraim  :  "  I  drew  them 


2r2  THE   CHRISTLVX, 

wirh  cords  of  a  man.  with  Ixmds  of  love  :  and  I  was  to 
Aeni  as  tliev  that  take  off  tlie  yoke  on  their  ja\^-s :  and 
I  laid  meat  mito  them. "  The  former  was  as  necessa- 
ry as  tlie  latter :  wliile  the  mouth  of  the  ox  was  muz- 
zled, the  nearness  of  the  food  would  only  tantalize  and 
distress.  What  we  mean  by  the  allusion  is  this :  There 
may  be  reasons  for  rejoicing  when  yet  no  joy  is  expe- 
rienced :  for  the  mourner  may  be  unable  to  lay  bold  of 
them,  and  appropriate  them  to  his  own  use.  Asaph 
saw  his  safety-,  but  felt  liis  inabihty  to  reach  it  without 
the  aid  of  him  who  had  provided  it.  "  Lead  me  to  the 
rock  that  is  higher  than  I."  David  therefore  says, 
"Thou  shalt  make  them  drink  of  the  river  of  thy 
pleasures."  And  he  prays,  "  Rejoice  the  soul  of  thy 
servant.  **  And  he  acknowledges,  *•  Thou  hast  put  glad- 
ness in  my  heart''  And  who  can  put  it  there,  if  he  does 
not?  Can  conscience?  Can  a  Christian  tiiend ?  Can 
a  minister :  even  a  Barnabas,  a  son  of  consolation  ? 
'•  When  he  maketh  peace,  then  who  can  make  trouble  ? 
And  when  he  hideth  his  tace,  then  who  can  behold 
him,  whether  it  be  done  against  a  nation  or  a  man 
only?"  Means  are  to  be  used:  but  the  agency  that 
renders  them  effectual  is  the  Lord's.  Our  sleep  would 
not  refresh  us  without  the  divine  blessing.  Our  food 
does  not  nourish  us  :  but  '•  every  vrord  proceeded!  out 
of  the  moutli  of  Gk)d.  " 

And  if  this  be  true  In  natural  things,  is  it  less  so  in 
spiritual  ?  Who  then  is  Paul,  and  who  is  Apollos  ? 
Neither  is  he  that  planteth  anything,  nor  he  that  water- 
eth.  but  Ciod  that  giveth  the  increase.  He  is  therefore 
called  the  "  God  of  all  comfort."  And  he  is  so  called, 
not  only  to  forbid  our  conlidence  in  creatures,  but  to 
enlarge  our  expectations  from  himself,  by  bringing  an 


IN   HIS   SPIRITUAL  JOYS.  273 

Almighty  Creator  of  succor  and  refreshment  into  view, 
in  our  difficulties  and  son'ows.  It  says,  I,  even  /,  am 
he  that  comforteth  you.  Is  any  thing  too  hard  for  the 
Lord^  However  dark  the  scene,  if  he  says,  Let  there 
be  light,  all  shall  be  irradiated.  However  rough  the 
winds  and  waves,  if  he  says.  Peace,  be  still,  there  shall 
be  a  great  calm.  He  can  turn  the  shadow  of  death 
into  the  morning.  He  can  plant  the  liope  of  glory  in 
the  very  bosom  of  despair.  What  he  does  not  find,  he 
can  produce.  If  there  be  no  preexistent  materals,  he 
can  create.  N'othing  liears  his  voice,  and  yields  a 
world  of  life  and  plenty  and  bliss.  He  calleth  those 
things  which  be  not,  as  though  they  were.  He  is  the 
God  of  all  comfort,  who  comforteth  us  in  all  our  tribu- 
lations.— Let  us  'consider, 

II:     The  UTiiiTT  of  this  joy. 

For  it  is  not  only  divine,  but  efficacious  ;  and  effica- 
cious, because  divine.  The  joy  of  the  Lord  is  your 
strength.  To  know  the  foi-ce  of  an  argument,  w^e 
apply  it.  To  know  the  power  of  an  implement,  we 
make  trial  of  it.  To  ascertain  the  strength  of  a  man,  we 
compare  him  with  others  ;  we  task  him  with  some  exer- 
tion ;  we  judge  by  the  difficulty  of  the  work  which  he 
achieves,  and  especially  by  the  might  of  opposition  he 
overcomes.  Let  us  examine  this  joy.  Let  us  bring  it 
to  sLx  tests — some  of  them  very  severe  ones.  And  let 
us  see  what  it  can  do  for  the  Christian — in  his  profes- 
sion of  rehgion — in  his  concern  to  recommend  it  to 
otliers— in  the  discharge  of  dutj- — in  his  perils — m  his 
sufferings — and  in  death. 

First,  Let  us  review  the  Christian  in  his  profession 
of  religion.     That  this  profession  is  required  of  us,  it 


274  THE  CHRISTIAN, 

is  hardly  necessary  to  prove.  In  one  place  we  are 
commanded  to  "  hold  fast  our  profession. "  In  a  sec- 
ond, to  "  hold  fast  the  profession  of  our  faith  without 
wavering."  In  a  third,  we  are  represented  not  only  as 
"  believing  with  the  heart  unto  righteousness,  but  as 
confessing  with  the  mouth  unto  salvation."  In  a 
fourth,  our  Master  tells  us,  that  if  we  "  deny  him,  he  will 
also  deny  us ; "  and  that  of  those  who  "  are  ashamed 
of  him  and  of  his  words,  he  will  be  ashamed  when  he 
comes  in  the  clouds  of  heaven  with  tlie  holy  angels." 
So  necessary  is  it  not  only  that  we  should  be  what  we 
appear,  but  appear  what  we  are.  The  religion  of  Jesus 
is  so  perfectl}'^  true  and  excellent,  that  it  will  bear  any 
kind  of  exhibition.  And  it  demands  examination. 
And  it  is  the  more  beneficial  the  more  it  is  known. 

Now  let  us  see  how  the  joy  of  the  Lord  affects  this 
profession.  It  is  the  very  strength  of  it.  For  in  pro- 
portion as  a  man  possesses  it,  he  feels  satisfied  with  his 
portion ;  he  glories  in  his  choice  ;  he  is  ready  to  avow 
it.  And  if  it  should  occasion  him  some  privations  or 
sacrifices  which  may  lead  the  enemy  to  reproach  him, 
"  Where  is  now  your  God  ?"  he  feels  more  than  in- 
demnified already ;  and  can  say  with  the  Apostle,  "  for 
which  cause  I  suflTer  these  things :  Nevertheless  I  am 
not  ashamed,  for  I  know  whom  I  have  believed,  and 
am  persuaded  that  he  is  able  to  keep  that  which  is 
committed  to  him  against  that  day. "  David  found 
God's  testimonies  his  delight  and  his  counsellor ;  and 
therefore  he  could  say,  "  I  will  speak  of  thy  testimo- 
nies also  before  kings,  and  will  not  be  ashamed." 

There  is  a  great  difiTerence  between  godly  sorrow 
and  godly  joy.  When  we  feel  the  former,  we  natural- 
ly seek  to  elude  observation ;  we  retire  to  weep,  and 


IN  HIS  SPIRITUAL  JOYS.  275 

the  eye  pours  out  tears  unto  God.  But  joy  is  stilling 
and  manifestative.  It  says  to  them  that  are  in  darkness, 
"  Show  yourselves."  To  the  prisoners,  '•  Go  forth" — 
and  they  "go  forth  with  joy,  and  are  led  forth  in 
peace."  We  can  appeal  to  the  experience  of  many  of 
you.  How  long  did  you  carry  a  wounded  and  a  bleed- 
ing conscience,  before  you  laid  open  the  distress  to 
any  creature-mspection.  It  was  otherwise  when  the 
desire  was  accomplished.  When  he  commanded  de- 
liverance for  you ;  when  you  were  made  free  indeed  ; 
you  could  no  longer  conceal  your  emotions.  You  then 
said,  "  Come  and  hear,  all  ye  that  fear  God,  and  I  will 
declare  what  he  hath  done  for  my  soul.  I  cried  unto 
him  witli  my  mouth,  and  he  was  extolled  with  my 
tongue.  I  will  go  into  thy  house  with  burnt  offerings : 
I  will  pay  thee  my  vows,  which  my  lips  have  uttered, 
and  my  mouth  hath  spoken,  when  I  was  in  trouble. 
Thou  hast  turned  for  me  my  mourning  into  dancing ; 
thou  hast  put  olF  my  sackcloth  and  girded  me  with 
gladness,  to  the  end  that  my  glory  may  sing  praise  to 
thee,  and  not  be  silent :  O  Lord  my  God,  I  will  give 
thanks  unto  thee  for  ever."  It  was  tlie  loss  of  his  joy, 
that  made  David  dumb.  He  therefore  prays,  "  Open 
thou  my  lips,  and  my  mouth  shall  show  forth  thy 
j)raise.  Restore  unto  me  the  joy  of  thy  salvation ;  and 
uphold  me  with  tliy  free  Spirit.  Then  will  I  teach 
transgressors  thy  ways ;  and  sinners  shall  be  converted 
unto  thee." — Let  us  tlierefore  observe  the  Christian, 

Secondly,  In  his  concern  to  recommend  religion  to  oth- 
ei-s.  Real  godliness  shows  itself  not  only  personally, 
but  socially.  It  must  begin  at  home ;  but  it  can  never 
end  here.  He  will  not  value  the  soul  of  another  who 
despises  his  own ;  but  an  earnestness  for  our  own  sal- 


276  THE  CHRISTIAN, 

vation  involves  principles  that  must  make  us  anxious 
to  save  all  that  are  around  us.  We  shall  therefore  say 
to  them,  as  Moses  said  to  Hobab,  "  We  are  journeying 
towards  a  place  of  which  the  Lord  said,  I  will  give  it 
you :  come  with  us,  and  we  will  do  you  good,  for  the 
Lord  hath  spoken  good  concerning  Israel." 

Now  of  this  it  is  easy  to  see  that  the  joy  of  the  Lord 
is  the  strength.  It  is  this  that  gives  us  confidence  in 
our  addresses.  We  speak  not  from  conjecture,  or  from 
opinion,  but  experience.  "  That  which  we  have  seen 
and  heard,  declare  we  unto  you,  that  ye  also  may  have 
fellowship  with  us ;  and  truly  our  fellowship  is  with 
the  Father,  and  with  his  Son  Jesus  Christ."  It  is  this 
th^.t  gives  earnestness  to  our  invitations.  We  have 
something  suitable  and  valuable  to  recommend.  We 
do  not  ask  persons  to  a  barren  entertainment.  We 
have  a  rich  abundance ;  and  we  have  found  the  plenty 
after  we  were  perishing  ourselves  ;  and  laiowing  that 
others  are  still  in  the  same  condition,  we  resemble  the 
lepers  at  Samaria,  who  said,  "  This  day  is  a  day  of 
good  things,  and  we  hold  our  peace.  If  we  tarry  till 
the  morning  light,  some  mischief  will  befall  us  ;  now 
therefore  come,  that  we  may  tell  the  king's  household." 
He  is  the  man  to  say  to  others,  "  O  taste  and  see  that 
the  liOrd  is  good,"  who  has  himself  tasted  that  he  is 
gracious,  and  from  his  own  enjoyment  can  say,  "  Bles- 
sed is  the  man  that  trusteth  in  him." 

This  also  adds  conviction  and  force  to  our  testimony 
and  commendation.  Men  see  what  our  religion  has 
done  for  us,  and  what  it  can  do  for  them  also.  Will 
any  thing  recommend  a  master  more  than  the  cheer- 
fulness of  his  servants  ?  When  they  constantly  sing  at 
their  work,  is  it  not  a  proof  that  they  do  not  find  it  an 


IN  HIS  SPIRITUAL  JOYS-  277 

irksome,  wearisome  thing  to  serve  him  ?  All  are  look- 
ing out  for  happiness  ;  and  if  they  see  that  you  have 
found  what  others  in  eveiy  direction  miss  ;  that  while 
others,  like  fools,  are  running  up  and  down  the  earth, 
asking,  "  Who  will  show  us  any  good  ?  "  your  heart 
is  set  at  rest ;  that  wliile  others  are  full  of  complaint, 
you  are  filled  with  praise  ;  that  while  they  are  enlarg- 
ing their  desires  as  hell,  you  learn  to  be  content  with 
such  things  as  you  have ;  troubled,  yet  not  distressed  ; 
sorrowful,  yet  always  rejoicing ;  having  nothing,  and 
yet  possessing  all  things — must  not  this  induce  them 
to  say,  "  This  is  the  seed  which  the  Lord  hath  bless- 
ed ? "  Will  not  this  move  them  to  take  hold  of  the 
skirt  of  him  that  is  a  Jew,  saying,  we  will  go  with  you, 
for  we  have  heard  that  God  is  with  you  ? 

Wo  to  the  world  because  of  offences,  says  the  Sa- 
viour. And  professors  shoidd  remember,  these  offen- 
ces are  various  and  many.  The  way  of  truth  may  be 
evil  spoken  of,  not  only  by  your  immoral  conduct,  but 
by  your  perverse  disposition  ;  and  by  your  unlovely 
temper ;  and  by  your  sullenness,  and  mopishness,  and 
gloom,  and  fear.  Your  dehcate  regard  for  the  honor 
of  the  Gospel  should  lead  you  to  attend  to  the  command 
of  your  Lord,  "  Let  not  your  heart  be  troubled,  neither 
let  it  be  afraid."  But  when  you  are  unable  to  suppress 
sorrowful  and  desponding  feelings,  should  you  not  en- 
deavor to  conceal  them  ?  "  I  was  ashamed,"  says  Ezra, 
"  to  require  of  the  king  a  band  of  soldiers  and  horsemen 
to  help  us  against  the  enemy  in  the  way  ;  because  we 
had  spoken  unto  the  king,  saying.  The  hand  of  our 
God  is  upon  all  them  that  seek  him."  Now  confidence 
in  God  was  not  incompatible  with  his  asking  for  such 
assistance ;  but  it  Avas  Ukely  to  operate  strangely  and 


278  THE   CHRISTIAN, 

injuriously  on  the  mind  of  this  pagan  monarch ;  and 
because  it  would  look  like  suspicion  and  apprehension, 
he  avoided  the  veiy  appqarance  of  evil. 

Thirdly,  Let  us  view  the  Christian  in  the  discharge  of 
his  duties.  These  are  numerous,  and  extensive,  and 
difficult ;  and  he  is  required  to  be  always  abounding  in 
the  work  of  the  Lord,  And  here  too,  the  joy  of  the 
Lord  is  his  strength.  It  is  well  knowii  that  fear  chills ; 
despondency  unnerves ;  sorrow  depresses.  But  hope 
is  encouragement.  It  is  energy.  It  is  the  main-spring 
of  action.  It  sets  and  keeps  the  world  in  motion.  Joy 
inspires ;  excites ;  elevates.  It  renders  our  work,  our 
privilege.  It  dn-ows  off  the  dulness  and  formality  in 
our  holy  exercises.  We  not  only  have  life,  but  have  it 
more  abundantly.  Tlie  absence  of  this  joy  is  a  kind 
of  winter:  and  then  we  are  not  only  dark,  but  barren; 
not  only  cold,  but  lifeless.  But  the  return  of  it  makes 
the  spring ;  and  again  the  earth  teems,  and  the  field 
and  garden  are  all  movement,  and  the  trees  are  blossom, 
and  the  air  all  song.  David  understood  this,  and  there- 
fore said, "  Then  will  I  run  in  the  way  of  thy  command- 
ments, when  thou  shalt  have  enlarged  my  heart. "  Bun- 
yan  knew  this,  and  tlierefore  he  releases  his  Pilgrim  from 
his  burden ;  and  so,  not  only  delights  him  by  the  relief, 
but  prepares  him  for  the  better  and  more  successful  exe- 
cution of  his  journey.  From  this  load  persons  are  not 
all  discharged  at  the  same  time  ;  and  some  carry  it  long. 
But  it  is  an  hinderance,  as  well  as  a  distress  ;  and  favored 
is  he  who  is  early  delivered,  and  can  lightsomely  ad- 
vance in  the  way  everlasting. 

Some  seem  afraid  to  administer  the  consolations  of 
the  glorious  Gospel  fully,  as  if  they  would  have,  if  not 
a  Ucentious,  yet  a  paralising  effect  on  the  receiver. 


IN  HIS  SPIRITUAL  JOYS.  279 

But  these  timid  dispensers  of  divine  truth,  though  they 
may  be  vveUmeaning,  are  not  well  informed.  They 
are  ignorant  of  the  very  principles  of  our  nature  ;  and 
know  veiy  little  of  the  comforts  of  the  Holy  Ghost — or 
they  would  know  that  these  comforts  are  not  opiates, 
but  cordials — that  while  they  refresh,  they  also  animate. 
If  there  must  be  any  thing  of  an  exti-eme,  (for  which 
however  we  do  not  plead,)  it  would  be  better  for  the 
leaning  to  be  on  the  side  of  privilege  than  of  legality, 
eveji  with  regard  to  practical  religion.  Such  a  man, 
grateful  for  his  indulgences,  at  the  feet  of  his  Benefactor 
as  well  as  Master,  will  feel  himself  much  more  disposed 
and  bound  to  dedicate  himself  to  his  service  ;  and  his 
language  must  be,  "  What  shall  I  render  unto  the  Lord 
for  all  his  benefits  towards  me  ?  " 

Fowihhj,  Let  us  view  the  Chiistian  in  his  perils. 
He  is  perpetually  surrounded  with  temptations  in  the 
world.  These  flatter  him,  and  would  entice  him  away 
from  God.  And  these  he  is  to  resist,  steadfast  in  the 
faith.  But  how  is  this  to  be  done  ?  By  threatening  ? 
By  constraints  ?  These  may  indeed  induce  him  actu- 
ally to  refuse  the  ofTei-s  and  allurements ;  but  not  in 
affection.  The  joy  of  the  Lord  is  his  strength  ;  and 
without  this,  a  man  will  only  leave  the  world  as  Lot's 
wife  left  Sodom — she  left  it,  but  her  heart  was  still  in 
the  place  ;  and  she  inwardly  sighed,  O  that  I  was 
there !  O  that  I  could  return,  and — not  be  destroyed  ! 
Thus  there  are  some  who  forsake  the  world,  as  far  as 
they  are  impelled  by  the  fear  of  hell,  or  the  dread  of 
reproach  or  shame  of  inconsistency ;  but  they  hate 
the  obligation  that  keeps  them  back  from -their  loved 
indulgences ;  and,  like  wasps  burnt  out  of  their  nests, 
are  angry  and  resentful  towards  all  around  them,  for  the 


280  THE   CHRISTIAN, 

injuries  tliey  have  endured.  Prohibition,  so  far  from 
killing  desire,  has  a  tendency  to  increase  it ;  sin  takes 
occasion  by  the  commandment ;  and  that  which  was 
ordained  to  be  unto  life,  proves  to  be  unto  death.  The 
Christian  is  not  saved  from  the  world  by  the  law,  but 
by  grace.  He  is  not  driven  out  of  it  against  his  inclina- 
tion— he  leaves  it  voluntarily  ;  and  gives  proof  of  it ; 
for  truly  if  he  were  mindful  of  the  country  from  whence 
he  came  out,  he  would  have  opportunities  to  return. 
He  has  the  same  allurements  and  seductions  presented 
to  him,  as  others.  But  here  is  the  difference  ;  they  are 
alive  to  them,  but  he  is  dead.  He  has  found  some- 
thing infinitely  superior ;  this,  by  refining  and  exalting 
his  taste,  has  weaned  him  ;  and  he  can  no  longer  relish 
the  mean  and  ignoble  provision  of  former  days.  Hav- 
ing found  the  pure  spring,  he  no  longer  kneels  to  the 
filthy  puddle.  Having  tasted  the  grapes  of  Eshcol,  he 
longs  no  more  for  the  leeks,  and  garlic,  and  onions  of 
Egypt.     The  palace  makes  him  forget  the  dunghill. 

This,  this  is  the  way,  and  the  only  effectual  way  of 
separating  the  heart  from  the  world ;  it  is  to  subdue 
the  sense  of  an  inferior  good,  by  the  enjoyment  of  a 
greater.  Who  would  exchange  the  green  pastures  and 
still  waters  for  barrenness  and  drought  ?  Who  wants 
lamps,  or  even  stars  when  the  sun  is  up  ? 

"  As  by  the  light  of  opening  day 

The  stars  are  all  concealed; 
So  earthly  pleasures  fade  away 

When  Jesus  is  revealed." 

This  joy  exercises  a  man  of  carnal  affection :  and  we 
are  persuaded  the  efficacy  of  it  is  far  greater  to  mortify 
us  to  the  world,  than  the  influence  of  afflictions.    Los- 


IN   HIS  SPIRITUAL  JOYS.  281 

ses  and  disappointments  may  surprise  and  confound 
us,  and  lead  us  to  lament  the  uncertainty  of  every  thing 
below ;  but  they  do  not  make  us  feel  their  unsatisfac- 
tory and  polluted  nature.  Even  under  the  pressure  of 
their  trials,  and  amidst  all  their  complaints,  you  will 
often  discern  the  disposition  of  the  sufferers'  remaining 
imchanged.  And  if  not,  how  soon  after,  does  renew- 
ed pursuit  succeed  deplored  deceptions,  and  men  flee 
to  a  repetition  of  similar  experiments,  till  all  the  m.ad 
career  is  ended !  But  the  experience  produced  by  the 
sight  of  the  Cross,  and  communion  with  God  in  Christ, 
will  never  allow  the  world  to  become  again  the  Chris- 
tian's end,  or  portion.  If  by  the  power  of  delusion  he 
be  drawn  astray  for  a  moment,  he  will  soon  find  that  it 
is  not  with  him  as  in  months  past :  and  he  will  be  sure 
to  feel  the  wretchedness  of  what  he  has  chosen,  com- 
pared with  the  glory  of  what  he  has  left.  And  tliis 
feeling  will  serve  to  recall  him.  The  apostate  has  no 
such  experience  as  this  to  check  and  turn  him.  But 
the  backslider  has :  and  see  the  result  —  "I  will  go," 
says  the  Church,  "and  return  to  my  first  husband,  for 
then  it  was  better  with  me  than  now. " 

Fifihly,  We  shall  see  that  the  joy  of  the  Lord  is  his 
strength,  if  we  view  the  Christian  in  his  sufferings. 
Here  we  might  lead  you  back,  and  call  to  your  remem- 
brance the  former  times.  We  might  show  you  the 
glorious  army  of  martyrs  tortured,  not  accepting  deliv- 
erance, that  they  might  obtain  a  better  resurrection. 
We  might  show  you  Peter  and  John,  after  being 
scourged,  departing  from  the  council,  rejoicing  that  they 
were  counted  worthy  to  suffer  shame  for  his  name. 
We  might  show  you  the  Hebrews  taking  joyfully  the 
spoiling  of  their  goods ;  and  men,  and  women,  and 
24 


282  THE  CHRISTIAN, 

youths,  severing  from  their  friends  who  hung  on  their 
necks,  willing  to  go  to  prison  and  to  deatli.  I  might 
show  you  Bradford,  who,  when  the  keeper's  wife, 
weeping,  said  to  him,  "  O  sir,  I  am  come  with  hea\7 
tidings — you  are  to  be  burnt  to-morrow  ;  and  the}^  ai'e 
gone  into  the  city  to  buy  the  chain :  ■'  taking  off  his 
hat  and  laying  it  upon  the  ground,  and  kneeling  and 
raising  his  hands,  he  said,  "Lord,  I  thank  thee  for  this 
honor.  This  is  what  I  have  been  waiting  for,  and 
longing  for." 

Such  scenes  as  these,  owing  to  the  laws  of  the  land, 
we  are  not  called  to  witness.  With  us,  persecution  is 
not  national ;  is  not  legal.  We  can  sit  under  our  own 
vine  and  fig-tree,  none  daring  to  mal^e  us  afraid.  Yet 
there  are  instances  of  private  and  personal  wrongs  be- 
yond the  prevention  of  law.  The  carnal  mind  is  en- 
mity against  God,  and  the  tongue  can  no  man  tame. 
We  have  seen  servants  deprived  of  their  places  ;  and 
workmen  of  their  employment ;  and  tradesmen  of 
their  custom.  We  have  seen  wives  and  children  en- 
during privations,  and  insults,  and  outrage.  We  have 
seen  the  follower  of  the  Lamb,  bearing  his  reproach, 
scorned  by  his  companions,  and  deserted  by  his  friends 
— yet  acting  with  decision  and  consistency,  and  practi- 
cally saying,  "None  of  these  things  move  me;  neither 
count  I  my  life  dear,  so  that  I  but  finish  my  course 
with  joy."  And  why  have  they  not  been  overcome.^ 
Why  have  they  not  partially  yielded  ?  They  were 
filled  with  everlasting  consolation,  and  good  hope 
through  grace.  "The  joy  of  the  Lord  was  their 
strength." 

But  afflictions  of  any  kind  may  supply  the  place  of 
persecution,  and  try  every  religious  principle.     We 


IN  HIS  SPIRITUAL  JOYS.  283 

talk  of  martyrs.  What  martyrs  have  endured,  what 
some  Christians  have  been  called  in  private  life  to  suf- 
fer month  after  month,  and  year  after  year — a  great 
part  of  the  heart's  bitterness  perhaps  known  only  to 
themselves!  Yet,  under  bodily  anguish,  and  family 
bereavements,  and  the  cruelty  of  connexions,  and  re- 
ductions in  life  the  most  humiliating,  we  have  witness- 
ed them — not  raging  against  instruments,  not  cursing 
the  day  of  their  birth,  not  impeaching  the  providence 
of  God,  not  charging  him  unkindly ;  but  looking  up- 
ward and  meekly  saying,  "  I  know,  O  Lord,  that  thy 
judgments  are  right,  and  that  thou  in  faithfulness  hast 
afflicted  me."  Not  insensible,  yet  more  than  resigned 
— not  undervaluing  the  comforts  of  which  they  have 
been  stripped,  yet  exulting,  "  Though  the  fig-tree  shall 
not  blossom,  neither  shall  fruit  be  in  the  vines;  the  la- 
bor of  the  olive  shall  fail,  and  the  fields  shall  yield  no 
meat;  the  flock  shall  be  cut  off  from  the  fold,  and 
there  shall  be  no  herd  in  the  stalls  ;  yet  I  will  rejoice 
in  the  Lord,  I  will  joy  in  the  God  of  my  salvation." 

Finally^  It  is  hardly  needful  to  say,  this  joy  of  the 
Lord  is  the  Christian's  strength  in  death.  For  what  but 
this  can  be  his  support  then  ?  Then  lover  and  friend 
must  fail  him.  Then  the  keepers  of  the  house  tremble. 
Then  desire  fails.  What  can  nature  do  here  ?  or  na- 
ture's light  ?  or  nature's  religion  ?  But  in  the  multi- 
tude of  his  thoughts  within  him — and  what  a  multitude 
of  thoughts  will  beset  a  dying  man  ! — God's  comforts 
delight  his  soul.  The  world  passed)  away;  but  the 
kingdom  of  heaven  is  at  hand.  The  outward  man 
perisheth  ;  but  the  inward  man  is  renewed.  He  looks 
at  his  trembling  liml)s,  and  feels  his  fainting  heart. 
His  heart  and  his  flesh  faileth:  but  God  is  the  strength 


284  THE    CHRISTIAN, 

of  his  heart,  and  his  portion  forever.  He  looks  forward, 
and  sees  enough  to  dismay  all  mortal  courage — ^but, 
says  he,  "  my  shepherd  's  with  me  there."  "  Yea, 
though  I  walk  through  the  valley  of  the  shadow  of 
death,  I  will  fear  no  evil ;  for  thou  art  with  me,  thy  rod 
and  thy  staff  they  comfort  me." 

And  now  what  says  our  subject  in  a  way  of  practi- 
cal improvement  ? 

— It  says.  Inquire  what  your  joy  is.  Is  it  the  joy 
of  the  Lord  ?  For  there  is  the  joy  of  the  sinner. 
And  we  read  of  the  pleasures  of  shi :  these  are  for  a 
season ;  and  as  they  are  soon  over,  so  they  leave  noth- 
ing but  stains  and  stings  behind.  We  read  of  the  joy 
of  the  hypocrite,  and  are  told  that  it  is  but  for  a  mo- 
ment ;  because  at  death  he  must  be  detected,  and  may 
be  laid  open  much  sooner.  There  is  the  joy  of  the 
Pharisee,  who  trusts  in  himself  that  he  is  righteous 
and  despises  othei-s,  and  even  glories  before  God. 
Some  are  said  to  rejoice  in  a  thing  of  nought.  Such 
are  all  worldlings :  for  all  that  cometh  is  vanity ;  and 
honors  and  riches  and  power  are  but  to  them,  as  so 
many  toys  or  flowers  thrown  into  the  vehicle,  that  is 
conveying  the  condemned  criminal  to  the  place  of 
execution. 

Now  it  matters  litde  which  of  these  joys  character- 
ises you,  if  you  are  a  stranger  to  the  joy  of  which  we 
have  been  speaking.  But  allow  me,  in  reference  to 
your  choice,  to  remind  you  of  the  language  of  Solo- 
mon. "  Even  in  laughter  the  heart  is  sorrowful,  and 
the  end  of  that  mirth  is  heaviness.  I  said  of  laughter, 
it  is  mad,  and  of  mirth,  what  doth  it  ?  "  Yes,  this  is 
the  question — What  doth  it  ?  You  have  seen  what 
the  joy  of  the  Christian   can  do? — But  what  doth 


IN  HIS  SPIRITUAL  JOYS.  285 

yours  ?  Does  it  purify  your  passions  ?  Does  it  make 
you  happy  alone  ?  Does  it  afford  you  any  thing  like 
satisfaction  ?  Does  it  bear  you  up  under  the  trials  of 
life  ?  Does  it  raise  you  above  the  dread  of  death  and 
eternity  ?  Has  it  any  constant  source  ?  any  solid 
foundation  ?  Is  it  not  the  creature  of  ignorance  ? 
Are  you  not  afraid  to  let  in  one  ray  of  divine  truth 
upon  it  ?  Would  not  one  serious  thought  of  God  and 
of  anotlier  world  strike  it  dead  upon  the  spot?  "I 
create  the  fruit  of  the  lips ;  peace,  peace  to  him  that  is 
far  oft,  and  to  him  that  is  near,  saith  the  Lord ;  and  I 
will  heal  him.  But  the  wicked  are  like  the  troubled 
sea,  when  it  cannot  rest,  whose  waters  cast  up  mire 
and  dirt  There  is  no  peace,  saith  my  God,  to  the 
wicked.  Therefore  thus  said  the  Lord  God,  Beliold, 
my  sen-ants  shall  eat,  but  ye  shall  be  hungiy :  behold, 
my  servants  shall  drink,  but  ye  shall  be  thirsty :  be- 
hold, my  sei-vants  shall  rejoice,  but  ye  shall  be  asham- 
ed ;  behold,  my  servants  shall  sing  for  joy  of  heart, 
but  ye  shall  cry  for  sorrow  of  heart,  and  shall  howl  for 
vexation  of  spirit." 

— It  says.  See  how  greaUi/  religion  is  libelled.  You 
well  know  that  it  is  commonly  represented  as  at  vari- 
ance with  every  thing  like  pleasure ;  and  nothing  can 
be  more  injurious  than  such  a  representation,  especial- 
ly to  the  young,  who  are  so  alive  to  happiness.  But 
can  any  thing  be  *o  unfounded  and  false  as  this  vile 
and  repulsive  opinion?  Surely  God  is  able  to  make  a 
man  happy ;  and  is  it  therefore  reasonable  to  suppose 
that  he  will  suffer  one  who  neglects  and  hates  him  to 
be  happier  than  one  who  loves  and  sei-ves  him  ?  Has 
my  hoping  and  believing  that  death  is  the  gate  of  life ; 
that  heaven  is  my  home  ;  that  God  is  my  father ;  that 


286  THE    CHRISTIAN, 

all  things  are  working  together  for  my  good ;  a  tenden- 
cy to  prevent  or  diminish  my  enjoyment  of  the  beau- 
ties of  nature,  and  the  bounties  of  providence,  and  the 
intercourses  of  life?  But  if  the  Scriptures  are  allowed 
to  decide,  and  they  contain  the  judgment  of  the  only 
wise  and  true  God,  we  know  that  wisdom^s  ways  "  are 
ways  of  pleasantness,  and  all  her  paths  are  peace. 
She  is  a  tree  of  life  to  them  that  lay  hold  of  her,  and 
happy  is  every  one  that  retaineth  her."  And  in  this 
testimony  every  partaker  of  divine  grace  acquiesces. 
It  would  be  in  vain  to  appeal  to  others.  They  have 
not  made  the  trial ;  but  these  have.  And  these  will 
tell  you,  that  they  know  nothing  of  bondage.  To 
them  his  service  is  perfect  freedom.  They  find  his 
yoke  easy,  and  his  burden  light.  They  will  tell  you 
that  they  were  strangers  to  real  pleasure  as  long  as 
they  were  without  Clu'ist ;  but  since  their  knowledge 
of  Him,  their  common  mercies  have  been  sweetened ; 
their  very  sorrows  have  been  blessed  ;  and  they  prefer 
their  own  lowest  estate,  to  all  the  glory  and  goodness 
of  the  world. 

—It  says,  TFhat  an  inducement  is  here  to  seek  the  Lord 
and  his  strength,  to  seek  his  face  evermore.  Joy  is  a 
thing  to  which  none  are  indifferent.  All  are  contriving 
or  laboring  to  acquire  something  in  which  they  may 
rejoice.  But  here  the  blessing  is.  Here  is  a  joy  that 
deserves  the  name.  A  joy  soft  as*the  ether  of  Para- 
dise, and  pure  as  the  river  of  life  proceeding  from  the 
throne  of  God  and  of  the  Lamb — the  hidden  manna— 
tlie  bread  of  heaven — angels'  food — yea,  more — for 

"  Never  did  angels  taste  above 
Redeeming  grace  and  dying  love." 


IN  HIS  SPIRITUAL  JOYS.  287 

And  can  you  do  without  this  joy?  If  you  can  dis- 
pense with  it  while  every  thing  prospers — what  will 
you  do,  in  the  day  of  adversity  ?  If  you  can  dispense 
with  it  in  the  smiles  of  youth — what  will  you  do,  in 
the  decays  and  privations  and  depressions  of  age  ?  If 
you  can  dispense  with  it  in  the  excitements  of  society 
— what  will  you  do,  in  the  dreariness  of  solitude  ?  If 
you  can  dispense  with  it  in  the  attractions  of  life — 
what  will  you  do,  in  the  loneliness  of  death  ?  If  you 
can  dispense  with  it  in  a  world  of  engrossment  and 
diversions — 

'*  O  ye  gay  dreamers  of  gay  dreams, 
How  will  you  weather  an  eternal  nignt 
Where  such  expedients  fail?  " 

— But  do  you  not  noiv  feel  your  need  of  it  ?  How 
ever  successful,  however  indulged,  however  amused, 
do  you  not  now  feel  a  void  within  which  this  alone  can 
fill — a  craving  which  this  alone  can  relieve — a  restless- 
ness which  this  alone  can  soothe  and  calm  ?  And  is  it 
not  attainable  ?  Is  there  not  one,  among  all  your 
dissatisfactions  and  disquietudes,  now  saying,  "Come 
unto  me,  all  ye  that  labor  and  are  heavy  laden,  and  I 
will  give  you  rest.  Take  my  yoke  upon  you,  and  learn 
of  me,  for  I  am  meek  and  lowly  in  heart,  and  ye  shall 
find  rest  unto  your  souls  ?  " 

— It  says,  Your  religion  is  to  he  suspected,  if  you  are 
habitually  destitute  of  joy.  Here  we  readily  exclude  all 
constitutional  cases,  such  as  we  have  admitted  in  the 
former  Lecture :  there  is  no  reasoning  from  these. 
We  also  limit  our  intiraafion  by  observing,  that  it  does 
not  extend  to  that  joy  which  springs  from  strong  confi- 
dence, or  the  full  assurance  of  hope.     With  regard  to 


288  THE  CHRISTIAN, 

this,  cveiy  one  whose  heart  is  right  with  God  will  prize 
it  and  desire  it.  But  we  have  known  many  who  have 
possessed  very  little  of  it  through  life,  and  yet  have 
given  undeniable  proof  that  they  are  renewed  in  the 
spirit  of  their  mind.  But  this  is  only  one  view  of  the 
Christian's  joy,  or  rather  one  kind  of  it.  There  are 
other,  and  many  other  sources  of  sacred  delight. 
There  are  the  pleasures  of  divine  knowledge ;  the 
pleasures  of  hope ;  the  pleasures  of  review,  in  looking 
back  upon  the  way  by  which  the  Lord  has  led  us  ;  the 
pleasures  arising  from  attendance  on  the  means  of 
grace  ;  the  pleasures  arising  from  congeniality  with  the 
things  of  the  Spirit,  and  which  makes  it  our  meat  to  do 
the  will  of  our  heavenly  Father  ;  the  pleasures  arising 
from  the  approbation  of  conscience  ;  and  the  pleasures 
of  usefulness.  There  are  persons  who  are  ready  to 
exclude  themselves  from  the  gladness  of  God's  nation, 
and  yet  their  eye  sjjarkles  with  pleasure  when  they  see 
the  pros})erity  of  Jerusalem,  and  hear  that  the  word  of 
the  Lord  has  free  course  and  is  glorified.  But  are  th^i 
strangers  to  the  joy  of  the  Lord  ? 

— It  says.  Let  this  joy  he  a  peculiar  object  of  attention 
to  every  Christian — Let  him  never  forget  that  it  is  his 
strength. 

If  therefore  he  has  lost  it,  let  him  not  rest  till  he  has 
regained  it.  Let  him  hasten  back  to  the  place  Avhere 
he  slept  and  dropped  his  roll.  Let  him  repent  and  do 
his  first  works. 

Though  his  state  be  cecure,  let  him  remember  that 
his  comfort  may  vary  and  decline ;  and  therefore  let 
him  guard  against  every  thing  that  may  wound  his 
peace,  and  grieve  the  Holy  Spirit,  and  interrupt  his 
communion  vnth  God. 


IN  HIS  SPIRITUAL  JOYS.  289 

Some  of  you  know  the  worth  of  this  joy  from  the 
want,  rather  than  from  the  experience.  You  are  not 
strangers  to  the  nature  of  it ;  but  the  degree  in  which 
you  possess  it,  is  far  below  your  duty  and  your  privi- 
lege. Let  me  beseech  you,  as  you  value  your  own 
welfare,  and  the  honor  of  your  God,  to  seek,  immedi- 
ately and  earnestly,  an  increase  of  it. 

And  for  this  purpose,  suffer  the  word  of  exhortation. 
Commune  with  your  o\vn  Jieart,  and  insist  upon  a 
reason  for  your  distress ;  saying  with  David,  "  Why 
art  thou  cast  down,  O  my  soul,  and  why  art  thou  dis- 
quieted in  me  ?  "  Maintain  intercourse  with  the  wise 
and  experienced.  Two  are  better  than  one.  Jonathan 
went  to  David  in  the  wood,  and  strengthened  his  hand 
in  God.  One  Christian  is  frequently  to  another  like 
the  angel  to  Hagar — she  was  ready  to  die  of  thirst  with 
water  near  her ;  but  he  opened  her  eyes  and  showed 
her  the  well.  "  Retire  and  read  thy  Bible,  to  be  gay. " 
Peruse  much  the  Scriptures,  which  are  filled  with 
words  good  and  comfortable.  Acquaint  yourselves  with 
the  method  of  salvation — the  freeness  and  plenitude  of 
divine  grace — the  ground  of  our  acceptance — and  all 
the  provision  made,  not  only  for  our  safety  but  consola- 
tion. Pay  much  attention  to  the  ordhiances  of  God. 
His  ministers  are  helpers  of  your  joys.  He  is  known 
in  his  palaces  for  a  refuge.  According  to  your  con- 
duct here,  you  will  be  vouchers,  both  for  the  promise 
and  the  threatening ;  "  Them  that  honor  me,  I  will  hon- 
or ;  and  they  that  despise  me  shall  be  lightly  esteemed." 
Be  much  in  prayer.  Ask,  and  ye  shall  receive,  that 
your  joy  may  be  full.  We  read  of  the  joy  of  faith. 
Look  after  more  of  this  all-important  principle.  You 
can  only  be  filled  with  all  joy  and  peace,  in  beheving 
25 


290  THE  CHRISTIAN, 

But  believing,  ye  shall  rejoice  with  joy  unspeakable 
and  full  of  glory. 

Follow  these  admonitions  ;  and  while  the  joy  of  the 
Lord  is  your  strength,  you  shall  not  want  the  strength 
of  the  joy.  You  shall  know  the  truth,  and  the  truth 
shall  make  you  free.  You  shall  go  on  singing  in  the 
ways  of  the  Lord  ;  and  you  soon  shall  reach  his  pres- 
ence, where  there  is  fulness  of  joy ;  and  his  right  hand, 
where  there  are  pleasures  for  evermore.     Amen. 


LECTURE    X. 
THE   CHRISTIAN,  IN   DEATH. 

"  Mark  the  perfect  man,  and  behold  the  upright:  for  the  end  of  that 
manispeace." — Psalm  xxxvii.  37. 

You  have  heard  of  the  manner  in  which  a  distin- 
guished writer,  and  a  Secretary  of  State,  expired. 
"Come,"  said  Addison,  to  a  young  nobleman  of  rather 
infidel  principles,  as  he  entered  his  dying  chamber ; 
"Come,"  said  he,  taking  him  softly  by  the  hand; 
"Come, and  see  how  a  Christian  can  die."* 

*The  very  interesting  scene  to  whicli  Mr.  Jay  here  refers,  be- 
tween the  celebrated  Joseph  Addison,  at  the  hour  of  death,  and 
his  nepliew,  the  young  Earl  of  Warwick,  is  thus  described  by 
his  biographer: 

"  The  virtue  of  this  excellent  man  (Joseph  Addison)  shone 
brightest  at  tlie  point  of  death.  After  a  long  and  manly,  but  vain 
sti'uggle  with  his  distempers,  he  dismissed  his  physicians,  and 
v.'ith  them  all  hopes  of  life  ;  but  with  his  hopes  of  life  he  dismiss- 
ed not  his  concern  for  the  living.     He  sent  for  lord  Warwick,  a 


IN  DEATH.  291 

This  has  always  been  admired  as  a  noble  expression 
of  composure,  and  faith,  and  zeal.  And  to  this  the 
poet  alludes  when  he  says — 

"  He  taught  us  how  to  live;  and  01  too  high 
The  price  of  knowledge,  taught  us  how  to  die." 

If  we  object  to  any  thing  in  the  address,  it  is  not  that 
it  came  fiom  a  character  whose  religion  some  may 
think  too  undecided  ;  for  candor  should  lead  us  to 
conclude  that  he  was  what  he  professed  to  be — espec- 
ially at  a  period  so  awful — but  that  the  subject  of  the 
eulogy  should  have  been  the  author.  "  Let  another 
praise  thee,  and  not  thy  own  mouth ;  a  stranger,  and 
not  thy  own  lips."  The  exclamation  may  indeed  have 
been  designed,  not  to  glorify  the  man,  but  his  religion ; 
and  to  recommend  from  his  own  experience  what 
could  support  and  refresh,  even  when  all  other  suc- 
cors and  comforts  failed.  Yet  we  would  rather  the 
friend  or  the  minister  had  laid  hold  of  the  approaching 
observer,  and  leading  him  into  the  room,  had  said, 
"  Come,  see  how  a  Christian  can  die." 

Such  an  office  your  Lecturer  has  to  perfonn  this 
morning.  "  Mark  the  perfect  man,  and  behold  the  up- 
right :  for  the  end  of  that  man  is  peace.''^ 

youth  nearly  related  to  him,  and  finely  accomplished,  but  irregu- 
hu'  in  conduct  and  principle:  on  whom  his  pious  instructions  and 
example  had  not  produced  the  desired  effect.  Lord  Warwick 
came;  but  life  now  glimmering  in  the  socket,  tlie  dying  friend 
was  silent.  After  a  decent  pause,  tiie  youth  said,  '  Dear  Sir!  you 
sent  for  me,  I  believe,  and  hope,  you  have  some  commands ;  I 
fchall  hold  them  most  dear.'  May  the  reader  not  only  feel  the  re- 
ply, but  retain  its  impression  !  Forcibly  grasping  the  youth's 
hand,  Addison  softly  said,  see  in  what  peace  a  Christian  can 
die!  He  spoke  with  difficulty,  and  soon  expired.  Through 
Divine  grace,  how  great  is  man  !  Through  Divine  mercy,  how 
fitingless  death!" — ^ost.  Ed. 


292  THE  CHRISTIAN, 

*'  Fly,  ye  profane,  or  else  draw  near  with  awe. 

For  here  resistless  demonstration  dwells. 

Here  tired  dissimulation  drops  her  mask, 

Here  real  and  apparent  are  the  same. 

— You  see  the  man;  you  see  his  hold  on  heaven. 

Heaven  vv-aits  not  the  last  moment:  owns  its  friends 

On  this  side  death,  and  points  them  out  to  men — 

A  lecture  silent,  but  of  sovereign  use. 

Life  take  thy  chance — but  O  for  such  an  end." 

"  Mark  the  perfect  man,  and  beliold  the  righteous :  for 
the  end  of  that  man  is  peace^  We  premise  three 
remarks. 

The  First,  regards  the  character — The  perfect  man. 
This  may  seem  discouraging ;  but  it  really  is  not  so. 
If  it  intended  absolute  purity,  no  creature  could  claim 
the  title.  "  Behold,  he  put  no  trust  in  his  servants,  and 
his  angels  he  charged  with  folly."  If  it  intended  actual 
exemption  from  all  moral  infirmities,  none  of  the  hu- 
man race — ^no,  not  even  of  the  sanctified  part  of  it, 
could  be  included.  "  For  there  is  not  on  earth  a  just 
man  that  liveth  and  sinneth  not."  "  In  many  things," 
says  an  apostle,  "  we  offend  all."  And  our  Saviour 
teaches  us  to  pray  for  daily  pardon  as  well  as  for  daily 
bread. 

To  say  that  the  Christian  will  certainly  be  complete 
hereafter,  and  that  he.  is  complete  in  Christ  now,  is 
true.  But  the  character  refers  to  something  present 
and  personal.  Bishop  Lowth,  in  his  admirable  pre- 
lections on  the  Hebrew  poetry,  remarks  how  com- 
monly it  abounds  with  parallelisms.  The  second 
member  of  the  verse  never  expresses  a  new  idea,  but 
always  repeats  the  sentiment  contained  in  the  first.  It 
may  enlarge  or  enforce  or  explain  it ;  but  never  gives 


IN    DEATH.  293 

it  up  for  another.  According  to  this  rule,  the  char- 
acter is  not  only  called  perfect,  but  upiight.  And  the 
latter  attribute  is  explanatory  of  the  former — the  per- 
fect man  is  the  upright — one  who  is  upright  in  his 
transactions  with  his  own  soul— upright  in  his  dealings 
with  his  God — upright  in  his  conduct  with  his  fel- 
low creatures — one  "  whose  rejoicing  is  this,  the  tes- 
timony of  his  conscience,  that  in  simplicity  and  godly 
sincerity,  not  with  fleshly  wisdom,  but  by  the  grace 
of  God,  he  has  his  conversation  in  the  world." 

The  Second,  regards  the  subject  of  attention. — The 
enrf  of  this  man.  Everything  pertaining  to  his  char- 
acter is  deserving  of  notice :  his  birth ;  his  relations ; 
his  conduct;  his  condition.  But  here  our  eyes  are 
fixed  on  his  death.  "  JV/arA:  the  perfect  man,  and  behold 
the  upright :  for  the  end  of  that  man  is  peace?'' 

The  TJiird  regards  the  testimony  concerning  his  end 
— it  \s  peace.  This  word  was  not  used  by  the  Jews  as 
it  is  with  us.  With  us  it  always  suggests  the  idea  of 
reconcihation  and  concord,  after  variance  and  strife ;  or 
of  serenity  of  mind  as  o^jposed  to  some  kind  of  conflict. 
With  them  the  term  was  significant  of  good  at  large : 
prosperity ;  welfare ;  happiness.  Thus  we  are  com- 
manded to  pray  for  the  "peace  of  Jerusalem."  Thus 
Joseph  says,  "  God  shall  give  Pharaoh  an  answer  of 
peace."  Thus  Artaxerxes  superscribes  his  letter, 
"  Peace,  and  at  such  a  time."  Thus  the  disciples  were 
to  say  as  they  entered,  "  Peace  be  to  this  house."  Thus 
we  are  to  understand  it,  as  used  by  Simeon  when  he 
took  up  the  Saviour  in  his  arms  and  blessed  God  and 
said,  "  Lord,  now  lettest  thou  thy  servant  depart  in 
peace."  "3Iy  desires  and  hopes  are  accomplished;  I 
am  now  happy;  satisfied  with  favor,  and  filled  with 


294  THE  CHRISTIAN, 

the  blessing  of  the  Lord" — And  this  is  the  meaning  in 
the  words  before  us — '•'■Mark  the  -perfect  man,  and  he- 
hold  the  upright:  for  the  end  of  that  man  is  peace." 
This  accords  with  our  design  this  morning,  which  is 
to  view  the  Christian, 

In  Death. 

There  are  four  things  in  the  dying  of  the  Christian  I 
would  call  upon  you  to  observe — Its  Prospect.  Its 
Experience.     Its  Influence.     Its  Issue. 

I.  The  PROSPECT  IS  NOT  ALWAYS  PLEASING. 

II.  The  ACTUAL  EXPERIENCE  IS  COMMONLY  MUCH 
INDULGED  AND  DISTINGUISHED. 

III.  It  is  OFTEN  PECULIARLY  USEFUL  BY  ITS  IN- 
FLUENCE. 

IV.  It  is  ALWAYS  SAFE  AND  GLORIOUS  IN  THE 
ISSUE. 

I.      It  is  NOT  ALWAYS  PLEASING  IN  ITS  PROSPECT. 

There  are  some  indeed  who  are  able  to  look  forward 
to  the  scene,  not  only  without  reluctance  and  dread, 
but  with  resignation  and  pleasure.  They  contemplate 
death  as  their  deliverance;  their  victory;  their  tri- 
umph. In  all  their  dissatisfactions  and  trials  they 
seem  to  say,  "  Well ;  all  will  be  soon  explained,  recti- 
fied, completed.  When  a  few  years  are  come,  I  shall 
go  the  way  I  shall  not  return."  Thus  Dr.  Gouge  was 
accustomed  to  say,  "  I  have  two  friends  in  the  world  : 
Christ  and  death.  Christ  is  my  first,  but  death  is  my 
second."  Such  a  Christian  may  be  compared  to  a 
child  at  school.  The  little  pupil  is  no  enemy  to  his 
book;  but  he  likes  home ;  and  finds  his  present  condi- 
tion not  only  a  place  of  tuition,  but  of  comparative 


IN   DEATH.  ^295 

confinement  and  exclusion.  He  does  not  run  away ; 
but  while  he  studies,  he  thinks  with  delight  of  his  re- 
tuiTi.  He  welcomes  every  messenger  to  him — ^but  far 
more  the  messenger  that  comes/or  him.  And  though 
he  may  be  a  black  servant,  he  says,  "  Well,  he  will 
take  me  to  my  father's  house." 

But  such  cheerfulness  in  the  prospect  is  not  invaria- 
bly nor  commonly  the  feeling  of  good  men.  When 
David  says,  "  Yea,  though  I  walk  through  the  valley 
of  the  shadow  of  death,  I  will  fear  no  evil,"  he  speaks 
of  this  anticipation,  as  an  attainment;  and  intimates 
that  the  fear  which  he  was  enabled  to  defy,  was  much 
connected  with  the  event  itself. 

Here  is  a  difficulty — not  indeed  with  regard  to  the 
unconverted.  To  them  we  say,  death  may  well  be  the 
king  of  teiTors — and  it  is.  The  dread  of  it  prevails 
more  deeply  and  generally  than  they  are  willing  to 
acknowledge.  The  apprehension  of  it  often  makes 
them  superstitious  and  credulous;  and  they  find  a 
prognostic  of  their  fate  in  a  dream,  in  the  howling  of  a 
dog,  the  croaking  of  a  raven,  the  ticking  of  an  insect, 
and  a  thousand  other  absurdities.  How  eager  are  they 
to  guard  against  every  thing  that  would  accelerate  the 
fatal  hour.  And  how  sedulously  they  strive  to  keep 
themselves  from  every  thing  that  would  prove  a  me- 
mento of  it.  One  of  the  Kings  of  France  gave  orders 
that  death  should  never  be  mentioned  in  his  hearing. 
Catharine,  the  Empress  of  Russia,  forbade  funeral  pro- 
cessions to  pass  the  street  near  her  palace,  and  requir- 
ed all  burials  to  be  performed  in  the  night.  Many 
avoid  every  reference  to  their  deceased  relations  and 
friends,  as  if  in  tenderness  to  their  memory  ;  while  it 
reallv  arises  fi-om  an  unwillingness  to  think  of  an  event 


296  THE   CHRISTIAN, 

to  which  they  are  themselves  equally  exposed.  The 
constant  effort  of  multitudes  is  to  banish  the  thought 
from  their  minds,  or  to  hinder  its  entrance.  The  Apos- 
tle therefore  says,  that  they  are  all  their  lifetime  sub- 
ject to  bondage,  through  fear  of  death.  Not  always 
actually  in  it,  but  liable  to  it — as  reading,  or  hearing ; 
a  coffin,  or  an  opening  grave ;  an  accident,  or  disease ; 
may  urge  the  subject  upon  their  revolting  attention. 
And  it  is  easy  to  imagine  the  wretchedness  of  such  a 
life:  for  how  hard  must  it  be  to  keep  off  from  their 
thoughts  a  thing  that  they  very  much  hate  and  dread  ; 
and  which  daily  and  hourly  occurrences  must  often 
obtrude  upon  them.  Yet,  as  soon  as  the  sentiment  is 
felt,  all  peace  and  comfort  vanish. 

— But  the  difficulty  respects  the  Christian.  Why 
should  he  be  afraid  in  the  prospect?  Is  not  death 
conquered  ?  and  rendered  harmless  with  regard  to 
liim  ?  But  the  serjient  may  hiss,  when  it  cannot  bite. 
The  poisonous  fang  may  be  extracted  before  our  eyes, 
and  yet  we  may  feel,  at  taking  the  harmless  adder  into 
our  bosom.  There  are  many  Christians  whose  anxie- 
ties and  forebodings  with  regard  to  death,  ai'e  only 
dispelled  and  destroyed  by  the  event  itself  Let  us 
look  at  the  case  ;  and  see  if  we  cannot  remove  a  stum- 
bling-block out  of  the  way  of  God's  people.  There 
are  several  things  to  be  considered. 

The  fear  of  death  is  naturally  unavoidable ;  and 
must  therefore  in  itself  be  innocent.  The  very  law  of 
self-preservation  necessarily  makes  every  being  averse 
to  danger  and  injury.  All  the  animal  creatures  have 
a  dread  of  death.  In  them,  this  is  merely  an  impulse, 
and  operates  without  any  distinct  ap])rehension  of  evil; 
but  in  man,  this  instinctive  repulsion  has  blended  with 


IN  DEATH.  297 

it  the  result  of  reasoning,  and  of  local  attachment,  and 
social  love,  and  moral  responsibility,  and  reflection, 
and  forecast.  Adam  and  Eve  felt  this  fear  in  Para- 
dise. To  this  principle  the  vv^ords  were  addressed,  "  In 
the  day  thou  eatest  thereof  thou  shalt  surely  die."  For 
this  denunciation  had  been  no  threatening,  had  not 
death  been  viewed  by  tliem  as  the  greatest  evil.  The 
apostles  themselves,  who  had  the  first  fruits  of  the 
Spirit,  said,  "  In  this  we  groan,  earnestly  desiring  to  be 
clothed  upon  with  our  house  which  is  from  heaven  • 
if  so  be  that  being  clothed,  we  shall  not  be  found  naked. 
For  we  that  are  in  this  tabernacle  do  groan,  being  bur- 
dened ;  not  for  that  we  would  be  unclothed,  but 
clothed  upon,  that  mortality  might  be  swallowed  up 
of  life."  What  wonder,  therefore,  if  ordinary  Chris- 
tians feel  the  same  ? 

And  how  much  is  there  to  excite  apprehension  ? 
There  is  the  novelty  of  the  case.  For,  as  Joshua  said 
to  the  Jews,  this  is  a  way  they  have  not  gone  heretofore. 
Here  their  own  experience  affords  them  no  assistance : 
nor  can  they  derive  advantage  from  the  experience  of 
others.  No  one  has  returned  to  "  blab  the  secret  out," 
and  tell  them  what  it  is  to  die.  When  they  think  of 
the  leaving  for  ever  of  objects  to  which  they  have  been 
long  accustomed — The  separation  from  weeping  friends 
— The  pains,  the  groans,  the  dying  strife — The  destruc- 
tion of  the  body — The  consigning  of  it  to  the  lonely 
gi-ave — The  conversion  of  it  into  food  for  worms — 
Their  immediate  access  into  the  presence  of  purity  and 
holiness — The  judgment  that  follows  aftpr — Doubts  of 
their  acceptance  with  God — Uncertainties  about  their 
future  state — Is  there  not  enough  here  to  try  all  their 
confidence  and  courage  ? 


298  THE  CHRISTIAN, 

There  is  one  thing  more  to  be  taken  into  the  account. 
Others  not  only  endeavor  to  avoid  thinking  of  the 
seriousness  of  the  subject,  but  in  some  measure  they 
often  succeed.  By  infidehty,  and  vain  reasonings,  and 
dissipations,  they  may  preserve  a  kind  of  composure 
even  to  the  last.  Yea,  they  may  amuse  themselves 
even  in  death  itself,  as  Hume  was,  joking  about  Char- 
on and  his  boat — 

"  Whistling  aloud  to  keep  his  courage  up." 

Yea,  they  may  even  bring  their  principles  over  to  their 
deluded  interest.  For  though  unbelief  and  diversion 
do  not  abate  their  danger,  they  affect  their  apprehension 
of  it,  and  make  them  insensible.  A  man  walking  upon 
a  precipice  is  not  secure  because  he  is  ignorant  of  his 
situation ;  but  this  ignorance  keeps  him  easy,  and 
laughing,  and  singing,  till  he  falls  off.  And  thus  we  are 
told  of  tlie  wicked,  that  they  "  have  no  bands  in  their 
death ;  and  their  strength  is  firm. "  But  a  Christian 
does  not  turn  away  from  the  subject.  He  must  look  at 
it.  He  must  examine  its  nature,  and  bearings,  and 
consequences :  and  in  doing  this,  he  feels  much  more 
in  the  prospect  than  numbers  of  those  feel,  who  are 
ruined  by  the  reality. 

Be  not  therefore  ashamed  of  your  own  feeling,  es- 
pecially to  your  fellow  Christians  and  to  your  minister. 
Do  not  conclude  that  it  is  an  evidence  against  the  reality 
or  degree  of  your  religion.  Do  not  imagine  that  it 
disproves,  or  renders  suspicious  your  attachment  to  the 
Saviour.  "  Oh  !  if  I  loved  him  I  should  long  to  be 
with  him  ;  and  then  I  should  love  his  appearing;  and 
then  I  should  be  able  to  say,  Come,  Lord  Jesus,  come 
quickly. "     But  you  do  love  him  ;  and  you  wish  to  be 


liN  DEATH.  299 

with  him,  by  wishing  full  conformity  to  his  image,  and 
the  constant  beholding  of  his  glory.  But  you  dread 
the  passage.  It  is  thus  with  the  absentee,  when  think- 
ing of  his  return.  His  estate,  and  wife,  and  children, 
are  in  America:  And  his  heart  is  there  also.  Yet 
when  he  looks  on  the  vast  Atlantic,  he  shudders  and 
shrinks  back.  But  he  does  not  from  hence  question 
his  love  to  them,  or  his  desire  to  be  with  them. 

We  acknowledge  however  that  as  believers  you 
stand  in  a  very  different  condition  from  others:  and 
you  ought  to  endeavor  to  rise  above  the  fear  of  death. 
And  there  is  enough,  if  you  ever  realize  it,  to  produce 
in  your  minds  a  noble  confidence.  And  it  does  not 
follow,  that  what  you  now  feel,  you  will  feel  when 
the  season  of  dissolution  arrives. — For, 

II.  The  DTII^G  OF  THE  CHRISTIAN  IS  C0MM0:HLY 
MUCH  INDULGED  AND  DISTINGUISHED,  IN  THE  ACTUAL 
EXPERIENCE. 

Thus  it  is  said,  "  The  righteous  hath  hope  in  his 
death."  The  degrees  of  this  hope  vary.  In  some  we 
see  this  hope  contending  with  fear,  and  not  always 
able  to  repel  it.  In  some,  it  produces  a  serenity  in 
which  the  mind  is  stayed  upon  God,  yet  unattended 
with  any  higher  feeling  and  pleasure:  while  some 
possess  and  display  the  full  assurance  of  hope ;  and 
have  an  entrance  ministered  unto  them  abundantly 
into  the  everlasting  kingdom  of  their  Lord  and  Saviour. 
Amidst  the  wreck  of  nature,  these  are  joyful  in  glory; 
and  shout  aloud  upon  their  beds,  as  if  they  were  already 
within  tiie  veil. 

Now  wo  are  not  going  to  claim  this  joy  unspeakable 
and  full  of  glory;  or  even  this  perfect  peace;  or  even 


300  THE  CHRISTIAN, 

this  supporting  confidence,  for  all  Christians  in  their 
dying  moments.  And  yet  we  mean  to  say,  that  the 
highest  degree  is  attainable ;  and  that  in  general,  they' 
are  much  more  favored,  as  to  religious  consolation,  in 
death  than  in  life.  Here  we  will  not  speak  of  things 
beyond  our  reach.  Were  we  to  say — that  the  chinks 
and  breaks  made  in  the  falling  tenement  of  clay,  may 
let  in  more  light  than  could  enter  before — ^that  the  be- 
liever's nearer  approach  to  the  world  of  glory,  may 
bring  him  more  under  its  influence  and  impressions — 
that  when  he  reaches  the  borders  of  the  river,  between 
him  and  Immanuel's  land,  he  may  glance  the  hills,  and 
hear  something  of  the  harmony,  and  inhale  the  fra- 
grance blown  across — you  would  say,  perhaps,  and 
say  jusdy,  all  this  is  figure.  But  there  is  truth  in  the 
dying  privilege  of  the  Christian.  And  four  reasons 
may  be  mentioned  for  his  superior  indulgence  at  that 
solemn  hour. 

First,  He  has  now  more  of  that  single  and  entire  de- 
pendence on  the  Saviour,  ivhich  is  so  friendly  to  our  re- 
lief and  comfort.  A  legal  bias  is  natural  to  us;  and 
during  life,  a  degree  of  it  prevails,  of  which  the  Chris- 
tian is  not  himself  sufficiently  aware.  He  is  searching 
after  something,  in  which,  if  he  does  not  glory,  he 
insensibly  trusts ;  and  feels  his  hope  varying  often  with 
his  attainments,  as  if  the  one  was, founded  on  the  other. 
But  all  tiiis  is  now  over.  Now  he  must  have  immedi- 
ate consolation.  But  where  is  he  to  find  it  ?  When 
he  looks  back,  he  cannot  derive  it  from  a  well-spent 
life :  and  when  he  looks  inward,  he  cannot  derive  it 
fi'om  a  sense  of  his  present  worthiness.  He  sees  more 
clearly  than  ever  that  he  is  an  unprofitable  servant. 
In  all  his  doings  his  sins  do  appear.     And  what  can  he 


IN  DEATH.  301 

do  now  ?  He  must  look  to  another ;  and  apply  to  him 
as  he  is.     He  therefore  cries, 

"  A  guilty,  weak,  and  worthless  worm, 

On  thy  kind  arm  I  fall ; 
Be  thou  my  strength  and  righteousness, 

My  Jesus,  and  my  all." 

And  a  satisfaction  is  experienced,  which  was  only 
hindered  before  by  unbehef. 

Secondly,  He  is  then  urged  to  come  more  conclusively 
to  a  judgment  concerning  his  state.  He  must,  indeed, 
have  often  examined  himself  before ;  but  he  never  felt 
so  pressing  an  excitement  as  he  now  does.  He  can 
comparatively  neglect  it  no  longer.  He  now  must 
know  how  matters  stand  between  him  and  God,  for 
they  will  soon  be  found  unalterable.  And  if  his  con- 
dition was  an  unsound  one,  the  exploring  of  it  would 
be  the  way  to  alarm  him,  and  not  to  tranquillize.  But 
his  state  is  good ;  and  ignorance  is  the  only  cause  of 
his  suspicion  and  disquietude.  Let  this  be  removed, 
therefore,  and  let  him  see  things  as  they  truly  are,  and 
his  trembling  hope  is  confirmed.  His  fear  before  was 
needless,  for  the  house  was  safe,  and  able  to  abide  the 
storm.  But  now,  having  been  driven  to  inspect  the 
foundation,  he  knows  its  security  and  permanence ; 
and  can  rejoice  because  he  sees  that  it  is  founded  on  a 
rock. 

Thirdly,  He  then  needs  peculiar  support  and  consola- 
tion ;  and  the  Lord  deals  with  his  people  according  to  the 
principles  of  the  truest  friendship.  He  is  with  them 
most,  when  they  most  require  his  presence.  "  I  will 
be  Avith  him  in  trouble."  He  is  always  with  him,  for 
he  hath  said,  "I  will  never  leave  thee,  nor  forsake 


302  THE    CHRISTIAN, 

thee."  But  the  meaning  is,  that  he  will  be  with  them 
then  pre-eminently.  And  where  is  the  believer  who, 
in  passing  through  life,  has  not  had  more  of  his  mani- 
festations and  influences  and  comforts,  in  his  sufferings, 
than  in  any  other  circumstances  ?  But  what  an  hour 
is  here!  when  he  gathers  up  his  feet  into  the  bed,  and 
turns  his  face  to  the  wall ;  and  Satan  for  the  last  onset 
comes  down,  having  great  wrath,  knowing  that  his 
time  is  short !  But  the  Lord  he  has  trusted  and  served 
will  draw  near  at  his  breathing,  at  his  ciy.  He  will 
whisper  into  his  verj^  soul,  "  Fear  not,  for  T  am  with 
thee ;  be  not  dismayed,  for  I  am  thy  God :  I  will 
strengthen  thee ;  yea,  I  will  help  thee ;  yea,  I  will  up- 
hold thee  with  the  right  hand  of  my  righteousness." 
And  what  is  the  result?  "Whom  have  I  in  heaven 
but  thee  ?  and  there  is  none  upon  earth  I  desire  beside 
thee.  My  heart  and  my  flesh  faileth  ;  but  God  is  the 
strength  of  my  heart,  and  my  portion  for  ever." 

Lastly,  He  can  then  safely  receive  tJiose  discoveries  and 
communications  ivhich  woidd  have  made  undue  impres- 
sions before.  For  every  thing  there  is  a  season ;  and 
the  believer  must  be  prepared  for  his  work,  as  well  as 
his  reward ;  and  for  his  duty  in  the  way,  as  well  as 
for  his  blessedness  at  the  end.  Our  present  conditions 
and  stations  are  appointed  us  by  the  Lord  ;  and  while 
we  are  in  them,  their  claims  must  not  be  despised  or 
neglected.  But  if  we  are  to  regai-d  our  natural  con- 
nexions, and  our  civil  and  secular  concerns,  and  the 
presei-vation  of  our  health  and  life,  we  must  be  attach- 
ed to  them,  and  feel  a  degree  of  interest  in  them.  Yet 
there  are  measures  of  knowledge  and  comfort,  which 
would  so  powerfully  affect  us,  as  to  draw  us  away 
from  eai-th,  and  make  eveiy  thing  seen  and  temporal 


IN  DEATH.  303 

feel  too  low  and  little  to  engage  us.  We  see  this  in 
Peter.  When  our  Saviour  was  transfigured,  and  Mo- 
ses and  Eiias  appeared  with  him  in  glory,  Peter  was 
so  charmed,  that  he  proposed  building  tabernacles,  to 
reside  there.  But,  says  the  Holy  Ghost,  he  knew  not 
what  he  said.  For,  to  take  but  one  view  of  the  propo- 
sal, had  it  been  complied  with,  what  would  have  be- 
come of  his  house  and  wife  and  children  ?  O !  Peter, 
in  his  ecstasy,  had  forgotten  these.  These  however 
must  not  be  forgotten  while  we  continue  in  our  rela- 
tions to  them,  and  can  fulfil  their  demands.  But  when 
we  must  leave  the  scene,  it  is  wise  and  kind  to  allow 
us  to  be  dead  to  it.  When  we  are  going,  it  is  well  to 
be  loosened  from  our  detentions.  When  hfe  is  end- 
ing, and  the  love  of  it  can  no  longer  be  useful,  it  is  a 
privilege  to  have  our  love  to  it  vanquished  by  some- 
tliing  better  than  life  ;  and  to  be  blinded  to  every  thing 
we  are  resigning  around  us,  by  the  sight  of  the  gloiy 
that  is  to  be  revealed ;  and  to  be  rendered  deaf  to 
every  sound  but  the  voice  that  cries,  "  Come  up  hither." 
After  all,  we  may  not  have  perfectly  accounted  for 
the  higher  experience  of  the  Christian  in  death.  But 
the  fact  is  undeniable.  It  has  been  verified  in  num- 
berless instances.  How  often  have  we  witnessed  it 
ourselves.  How  often  have  we  found  Christians  the 
reverse  of  all  their  previous  aj)prehensions.  We  have 
attended  them  when  they  have  displayed  a  dignity  of 
sentiment,  and  expressed  themselves  with  a  force  of 
language,  to  which  they  had  been  strangers  before. 
The  timorous  have  become  heroical.  They  whose 
minds  were  contracted  by  ignorance,  have  burst  into 
the  glorious  liberty  of  the  sons  of  God.  The  illiterate 
and  the  vulgar  have  shown  an  elevation  and  refine- 


304  THE   CHRISTIAN, 

ment  of  taste,  philosophers  never  knew ;   and  servants 
and  rustics  have  sung, 

*'  O  glorious  hour,  O  blest  abode, 
I  shall  be  near,  and  like  my  God; 
And  flesh  and  sin  no  more  control 
The  sacred  pleasure  of  my  soul. " 

Fear  not,  therefore,  O  ye  seed  of  Jacob.  Encour- 
age yourselves  in  the  Lord  your  God  ;  vs^hile  you  say, 
I  wait  for  the  Lord,  my  soul  doth  wait ;  and  in  his 
word  do  I  hope.  Do  not  perplex  yourselves  about 
a  futurity  which  God  has  foreseen  and  provided  for. 
"  Take  no  thought  for  the  morrow,  for  the  mon-ow 
shall  take  thought  for  the  things  of  itself ;  sufficient  for 
the  day  is  the  evil  thereof"  —  and  the  good.  Your 
duty  has  only  to  do  with  the  present ;  and  the  grace 
you  are  to  seek  is  grace  to  help  in  time  of  need ;  ac- 
tive grace  for  the  hour  of  exertion ;  and  passive  grace  for 
the  hour  of  suffering:  grace  for  life,  in  life;  and  dying 
grace,  for  a  dying  hour.  The  Jews  were  not  to  live  on 
a  hoard.  If  in  their  anxious  distrustfulness  they  laid 
up  manna  for  the  ensuing  day,  instead  of  affording 
them  a  wholesome  resource,  it  bred  worms;  they 
therefore  gathered  it  fresh  every  morning,  and  it  failed 
them  not  till  they  could  eat  of  the  old  corn  of  the  land. 
Take  another  allusion.  If  you  were  travelling,  and  be- 
fore you  could  reach  your  destination  you  had  a  trying 
river  to  pass,  would  it  not  be  enough  to  relieve  you  to 
know,  that  loheyi  you  came  to  the  brink  there  would 
be  a  boat  ready  to  convey  you  over?  Must  it  be 
brought  to  you  now  in  your  journey  ?  Though  neces- 
sary for  the  water,  would  it  not  rather  encumber  you 
on  land?    Yet  so  it  is;  you  are  not  satisfied  unless 


IN  DEATH.  305 

you  can  take  the  vehicle  along  with  you.  You  must 
see :  but  you  are  not  to  see — "  We  walk  by  faith,  and 
not  by  sight." 

III.  The  DYING  OF  THE  CHRISTIAN  IS  OFTEN  PE- 
CULIARLY USEFUL  BY  ITS  INFLUENCE. 

When  our  Saviour  was  foretelling  the  destiny  of 
Peter,  he  said,  "When  thou  wast  young,  thou  girdedst 
thyself,  and  walkedst  whither  thou  wouldst:  but  when 
thou  slialt  be  old,  thou  shalt  stretch  forth  thy  hands, 
and  another  shall  gird  thee,  and  carry  thee  whither 
thou  wouldst  not.  This  spake  he,  signifying  by  what 
death  he  should  glorify  God."  He  was  to  die  by  vio- 
lence and  crucifixion.  Ecclesiastical  history  informs 
us  of  numbers  who  were  converted  to  the  faith  by  the 
death  of  those  who  suffered  for  the  gospel.  The 
scene  naturally  tended  to  raise  their  curiosity,  and  fix 
their  attention :  and  witnessing  the  firmness  of  their 
conviction,  and  the  dignity  of  their  support ;  and  see- 
ing their  gentleness  and  patience  ;  and  hearing  their 
prayers  for  their  persecutors  and  murderers ;  they  be- 
came companions  of  them  that  were  so  used.  And 
this  led  to  the  remark,  that  the  blood  of  the  martyrs 
was  the  seed  of  the  churches. 

All  are  not  called  to  die  for  the  truth's  sake :  but  the 
effect  ascribed  to  Peter's  death  will  apply  to  the  death 
of  every  Christian.  Not  only  is  it  important  to  him- 
self, but  the  glory  of  God  is  concerned  in  it. 

"  His  God  sustains  him  in  his  final  hour. 
His  final  hour  brings  glory  to  his  God." 

The  useful  death,  however,  is  not  that  only  which 
abounds   with   ecstasy  and  rapture ;  but  also  that  in 
26 


306  THE  CHRISTIAN, 

which  an  inferior  degree  of  confidence  is  blended  with 
patience  under  suffering,  submission  to  the  will  of 
God,  humbleness  of  mind,  penitence  at  the  foot  of  the 
cross,  a  concern  to  recommend  the  Saviour's  service 
and  to  promote  his  cause. — This,  if  it  does  not  excite 
so  much  wonder  and  discourse,  is  more  exemplary. 
A  death  too  strikes  us  where  we  see  a  victory  over  the 
world ;  when  the  individual  is  willing  to  depart, 
though  not  pressed  by  the  infirmities  and  pains  of  age: 
but  in  the  midst  of  life  ;  and  leaving  not  a  scene  of 
penuiy  and  wretchedness  behind,  but  every  present  at- 
traction and  agreeable  prospect.  We  also  prize  a  death 
preceded  by  a  holy  and  consistent  life.  Some  religion- 
ists are  fond  of  the  marvellous  and  the  sudden ;  and 
our  obituaries  are  often  filled  with  the  triumphant  de- 
partures of  those  who  began  to  pray  a  few  days  before. 
This  is  often  peculiarly  the  case  with  malefactors. 
Few  of  these,  if  attended  by  certain  orders  of  men, 
but  in  a  few  hours  are  quickly  ripened  for  a  confident 
and  joyful  death.  We  do  not  wish  to  limit  the  Holy 
One  of  Israel  in  the  freeness  of  his  mercy  and  grace. 
But  wiser  people  hesitate  about  these  prodigies.  They 
wish  for  more  certainty,  more  evidence  than  can  be 
satisfactorily  obtained  in  cases,  where  the  impressions 
of  the  condition  can  scarcely  be  distinguished  from  the 
operation  of  the  principle :  and  therefore,  while  they 
may  sometimes  indulge  a  hope,  they  will  rarely  be  dis- 
posed to  proclaim  it — "  Precious  in  the  sight  of  the 
Lord  is  the  death  of  his  saints.  Mark  the  perfect  man, 
and  behold  the  upright ;  for  the  end  of  that  man  is 
peace^ 

— Yes,  it  is  pecuharly  worthy  attention.    How  often 
has  the  death  of  the  saint  proved  the  hfe  of  the  sin- 


IN  DEATH.  307 

ner :  and  also  helped  those  much  who  have  believed 
through  grace.  A  dying  minister's  end  has  exempli- 
fied, and  confirmed,  and  enforced  his  doctrine ;  and 
he  has  effected  in  the  sick-chamber  what  he  failed  to 
accompUsh  in  the  church.  A  dying  father,  disregarded 
before,  has  been  heard  to  purpose,  when  he  has  sum- 
moned his  children  to  his  bed,  and  solemnly  addressed 
them,  as  Bolton  did  his  family  :  "  See  that  none  of  you 
meet  me  in  an  unconverted  state  at  the  day  of  judg- 
ment." Or  as  David  admonished  Solomon :  "  I  go  the 
way  of  the  world.  And  thou,  Solomon  my  son,  know 
thou  the  God  of  thy  father,  and  serve  him  with  a  per- 
fect heart  and  with  a  willing  mind  :  for  the  Lord  search- 
eth  all  hearts,  and  understandeth  all  the  imaginations 
of  the  thoughts :  if  thou  seek  him,  he  will  be  found  of 
thee  ;  but  if  thou  forsake  him,  he  will  cast  thee  off 
for  ever."  What  ingenuousness  has  ever  resisted  a 
dying  mother — heaven  in  her  countenance — her  tear- 
ful eye — the  grasp  of  her  soft  hand — her  last  trembling 
embrace — her  expiring  accents — "What  my  son,  and 
the  son  of  my  womb,  and  the  son  of  my  vows — are 
we  here  to  part  forever  ?  "  The  husband  who  refused 
to  hear  the  word,  though  urged  by  beauty,  and  affec- 
tion, and  tears ;  when  the  desire  of  his  eyes  is  remov- 
ed— is  noviT  won,  by  the  last  instances  of  her  lovely 
conversation  made  sacred  by  death :  and  while  he 
rears  the  monument  to  her  memory,  resolves  to  trace 
lier  steps,  once — how  painful  now  the  thought — taken 
alone ! 

— How  affecting  and  interesting  does  grace  render 
the  dying  of  the  Christian — not  only  to  his  relations 
and  friends,  but  to  all  who  see  or  hear  it.  Not  only 
is  the  attention  then  excited,  but  every  thing  is  adapt- 


308  THE    CHRISTIAN, 

ed  to  aid  impression.  Persons  are  now  regarded  with 
peculiar  earnestness.  They  are  supposed  to  be  free 
from  the  influence  of  tlie  world.  They  are  regarded 
as  sincere,  and  entitled  to  credit.  All  now  is  final — 
it  is  the  last  time  they  can  be  seen  or  heard.  What  a 
lecture  is  the  event  itself!  It  cries,  See,  every  thing  is 
vanity,  the  world  is  passing  away.  But  here  is  a  man 
that  has  hold  of  a  better  and  an  enduring  substance, 
and  displays  a  greatness  that  defies  the  ravages  of  death. 
The  outward  man  perishes,  but  the  inward  man  is  re- 
newed. He  is  bound,  yet  free.  He  is  dying,  and  be- 
hold he  lives — and  not  only  has  life,  but  has  it  more 
abundantly.  The  way  of  transgressors  is  hard,  and 
they  say  nothing  in  praise  of  those  things  of  which 
they  are  now  ashamed.  The  people  of  the  world  nev- 
er speak  well  of  it  at  parting.  But  here  is  a  man  com- 
mending the  ways  of  holiness,  and  bearing  testimony 
to  the  excellences  and  goodness  of  the  Master  he  has 
served  to  the  last — "Thou  hast  dealt  well  with  thy 
servant,  O  Lord.  O  taste,  and  see  that  the  Lord  is 
good :  blessed  is  the  man  that  trusteth  in  him."  "  I 
have  fought  a  good  fight,  I  have  finished  my  course,  I 
have  kept  the  faith:  henceforth  there  is  laid  up  for  me 
a  crown  of  righteousness,  which  the  Lord,  the  right- 
eous Judge,  shall  give  me  at  that  day :  and  not  to  me 
only,  but  unto  all  them  also  that  love  his  appearing." 

Oh !  such  a  dying  chamber  is  none  other  than  the 
house  of  God,  and  the  gate  of  heaven.  There  "  is 
brought  to  pass  the  saying  that  is  written.  Death  is 
swallowed  up  in  victory."  There  angels  hear  the  ac- 
clamation, "O  death,  where  is  thy  sting?  O  grave, 
where  is  thy  victory  ?  Tfie  sting  of  death  is  sin  ;  and 
the  strength  of  sin  is  the  law."      Here,  weaned  from 


Ix\  DEATH.  309 

the  world,  and  loosened  from  life,  we  have  said,  "  Let 
us  go  away,  that  we  may  die  with  him."  Here  a  glo- 
ry has  been  shed,  an  influence  has  been  felt,  that  has 
impressed  the  careless,  fixed  the  wavering,  emboldened 
the  timid,  convinced  the  ignorant.  It  has  strengthen- 
ed the  saint  to  live.  It  has  taught  the  pastor  to  preach. 
It  has  led  the  infidel  to  retire  and  pray,  "  Let  me  die 
the  death  of  the  righteous,  and  let  my  last  end  be  hke 
his!" 

Upon  the  principle  of  this  part  of  our  subject,  we 
may  make  a  remark  concerning  a  slow  or  a  sudden 
death.  Unquestionably  a  sudden  death  is  desirable, 
with  regard  to  exemption  and  pri\11ege.  For  what  an 
indulgence  must  it  be  to  be  spared  all  the  forerunners 
and  attendants  of  dissolution ;  and  in  the  twinkling  of 
an  eye  to  pass  from  earth  and  to  be  with  God.  But  it 
is  less  preferable  on  the  score  of  usefulness.  We  de- 
rive nothing  from  the  dying  experience  and  language 
of  such.  A  Christian  is  not  to  choose  for  himself;  and 
if  a  lingering  death  will  subserve  more  the  honor  of 
God  and  the  benefit  of  man,  there  is  enough  to  induce 
liim  to  say,  "  Not  my  will,  but  thine  be  done."  Heav- 
en will  make  amends  for  all — Yea,  the  usefulness  it- 
self is  the  sufferer's  reward. 

And,  Christians,  let  me  from  hence  admonish  you  to 
be  concerned  to  serve  religion,  not  only  by  the  life  you 
live,  but  by  the  death  you  die.  The  Saviour's  empire 
and  claims  extend  to  both.  "  None  of  us  liveth  to  him- 
self, and  no  man  dieth  to  himself.  Whether  we  hve, 
we  live  unto  the  Lord ;  and  whether  we  die,  we  die 
unto  the  Lord :  whether  we  live  therefore,  or  die,  we 
are  the  Lord's."  "  By  faith,  Jacob,  when  he  was  dy- 
ing, blessed  both  the  sons  of  Joseph  ;  and  worshipped, 


310  THE   CHRISTIAN, 

leaning  upon  the  top  of  his  staff. "  Dr.  Rivet  said, 
"  Let  those  who  come  to  inquire,  see  me ;  I  ought  to 
be  an  axample  in  death  as  well  as  in  life. "  Samson, 
when  about  to  die,  prayed  that  God  would  strengthen 
him  "  this  once. "  This  is  the  last  time  you  can  do 
anything  in  the  world.  It  is  the  last  arrow  you  have 
in  your  quiver,  says  an  old  writer,  and  you  should 
take  a  good  aim  with  this.  Cato  is  made  in  the  trag- 
edy to  complain,  that  he  could  die  but  once  for  his 
country.  You  can  die  but  once,  for  your  family,  the 
church,  and  the  world.  O  let  it  adorn  the  doctrine  of 
God  your  Saviour  in  all  things. 

IV.  The  DYING  OF  THE  CHRISTIAN  IS  ALWAYS  SAFE 
AND  GLORIOUS  IN  THE  ISSUE. 

We  must  take  this  into  the  account  in  doing  justice 
to  his  end.  For  there  are  instances  in  which  the  Chris- 
tian may  not  be  able  to  express,  or  enjoy  pleasure  or 
hope  in  death.    There  are  two  cases  of  this  kind. 

The  first  is,  the  case  of  divine  rebuke  for  moral  de- 
linquency. For  God,  who  is  of  purer  eyes  than  to 
behold  iniquity,  has  said,  "  If  his  children  forsake  my 
law,  and  walk  not  in  ray  judgments ;  if  they  break 
my  statutes,  and  keep  not  my  commandments ;  then 
will  I  visit  their  transgression  with  the  rod,  and  their 
iniquity  with  stripes.  Nevertheless,  my  loving-kind- 
ness will  I  not  utterly  take  from  him,  nor  suffer  my 
faithfulness  to  fail. "  This  however  is  not  wrath,  but 
anger.  Anger  is  consistent  with  love,  and  springs 
from  it.  "As  many  as  I  love,  I  rebuke  and  chasten." 
And  he  sometimes  rebukes  and  chastens  at  the  last. 
He  hides  his  face,  and  they  are  troubled  ;  and  perhaps 
even  their  sun  eoes  down  under  a  cloud.     But  he  re- 


IN  DEATH.  311 

tains  not  his  anger  for  ever.  Though  they  are  chas- 
tened of  the  Lord,  they  are  not  condemned  with  the 
world ;  and  though  here  he  humbles  them  under  liis 
mighty  hand,  he  exalts  them  in  due  time,  for  ever. 

The  other  is  the  case  of  constitutional  malady.  In 
this  condition  our  heavenly  bard  died;  and  we  have 
known  others  who  have  died  under  a  physical  depres- 
sion, with  which  religious  encouragements  have  con- 
tended in  vain.  But  though  their  end  was  not  peace 
in  the — exit,  it  was  peace  in  the — issue.  Their  des- 
pondency did  not  affect  their  right  to  the  tree  of  life. 
They  condemned  themselves ;  but  God  delighted  in 
them. 

And  what  an  exchange ;  what  a  surprise  did  such 
sufferers  experience!  They  departed,  expecting  to 
awake  in  torment,  and  found  themselves  in  Abraham's 
bosom !  They  left  the  world  in  a  momentary  gloom, 
and  entered  into  everlasting  sunshine  ! 

For  observe,  I  beseech  you,  the  difference  between 
the  delusion  of  the  Infidel,  and  the  mistake  of  the 
Christian.  "I  give,"  says  Hobbs,  "I  give  ray  body  to 
the  dust,  and  my  soul  to  the  Great  Perhaps. "  "  I  am 
going  to  take, "  says  he, "  a  leap  in  the  dark. "  And 
such  a  man  not  only  takes  a  leap  in  the  dark,  but  into 
the  dark.  And  from  the  darkness  of  ignorance,  and 
doubt,  and  uncertainty,  he  plunges  into  the  blackness 
of  darkness  for  ever.  But  it  is  infinitely  different  with 
the  Christian.  He  may  take  this  last  step  in  the  dark, 
but  he  steps  into  day ;  perfect  and  endless  day :  where 
it  will  be  said  to  him,  "  Thy  sun  shall  no  more  go 
down  ;  neither  shall  thy  moon  withdraw  herself:  for 
the  Lord  shall  be  thine  everlasting  light,  and  the  days 
of  thy  mourning  shall  be  ended.  " 


312  THE  CHRISTIAN, 

Thus,  however  he  may  expire,  the  result  is  blessed ; 
and  the  day  of  his  death  is  better  than  the  day  of  hia 
birth.  It  is  the  day,  when,  as  a  weary  traveller,  he 
arrives  at  home :  when,  as  a  sea-tossed  mariner,  he 
enters  his  desired  haven :  when,  as  a  long-enduring 
patient,  he  throws  off  the  last  feelings  of  his  lingering 
complaint :  when,  as  an  heir  of  immortality,  he  comes 
of  age,  and  obtains  the  enheritance  of  the  saints  in 
light. — Thus,  whatever  may  be  the  manner  of  his  death, 
for  hiyn  "  to  die  is  gain. "  And  what  gain  ?  Can  the 
tongue  of  men  or  of  angels  express  what  the  Christian 
by  dying  gains — In  exemption  ?  In  residence  ?  In 
fellowship?  In  knowledge?  In  holiness?  In  pleasure? 
For  when  he  closes  his  eye  on  the  sorrows  of  life,  he 
"  shall  not  see  evil  any  more. "  When  he  leaves  this 
polluted  earth,  he  has  a  better,  even  a  heavenly  coun- 
try. When  the  earthly  house  of  this  tabernacle  is  dis- 
solved, he  has  a  building  of  God,  a  house  not  made 
with  hands,  eternal  in  the  heavens.  When  he  leaves 
the  wicked  world,  and  the  defective  church,  he  joins 
the  spirits  of  just  men  made  perfect,  and  the  innume- 
rable company  of  angels.  Now  he  sees  through  a  glass 
darkly,  then  face  to  face.  Now,  when  he  would  do 
good,  evil  is  present  with  him.  Now,  the  consolations 
of  God  are  often  small  with  liim.  Then  he  will  be 
presented  faultless  before  the  presence  of  his  glory  with 
exceeding  joy.  For  when  that  which  is  perfect  is 
come,  then  that  which  is  in  part  shall  be  done  away. 
But  it  doth  not  yet  appear  what  we  shall  be. 

"  In  vain  my  feeble  fancy  paints 

The  moment  after  death; 
The  glory  that  surrounds  the  saints, 

When  yielding  up  their  breath. 


m  DEATH.  313 

One  gentle  sigh  their  fetters  breaks; 

We  scarce  can  say,  They  're  gone! 
Before  the  wilHng  spirit  takes 

Her  mansion  near  the  throne. 

Faith  strives,  but  all  its  efforts  fail. 

To  trace  her  in  her  flight; 
No  eye  can  pierce  within  the  vail 

Which  hides  that  world  of  light. 

Thus  much  (and  this  is  all)  we  know — 
They  are  completely  blest;         m 

Have  done  with  sin,  and  care,  and  wo, 
And  with  their  Savioitr  rest." 

And  is  it  for  such,  we  put  on  sable  attire,  and  go 
mourning  all  the  day?  Is  this  thy  kindness  to  thy 
friends  ?  If  you  loved  them,  would  you  not  rejoice 
because  they  are  gone  to  the  Father  ?  Are  they  not 
now,  from  the  most  excellent  gloi7,  ready  to  exclaim, 
"  Weep  not  for  us,  but  for  yourselves  and  children — • 
You  are  the  proper  objects  of  pity,  not  we.  You  who 
are  still  in  the  conflict,  not  we  who  have  gotten  the 
victory.  You  who  are  yet  in  the  body,  not  we  who 
are  delivered  from  the  burden  of  the  flesh.  You  who 
rise  in  the  morning  to  cares  that  perplex  you ;  fears  that 
dismay  you ;  disappointments  that  vex  you ;  infirmi- 
ties that  depress  you  ; — not  we  who  are  for  ever  with 
the  Lord. " 

Ah!  my  Brethren,  if  all  this  be  true,  what  reason 
have  we  to  adore  the  undeserved  and  infinite  good- 
ness of  God.  We  cannot  think  too  highly  of  this 
attribute ;  and  it  is  w^ell  for  our  consciences  that  the 
proofs  of  it  are  so  numerous  and  obvious.  The  earth 
27 


814  THE  CHRISTIAN, 

is  full  of  his  riches.  In  the  various  seasons,  he  crowns 
the  year  with  his  goodness.  He  daily  loadeth  us  with 
his  benefits.  He  gives  us  all  tilings  richly  to  enjoy. 
But  what  would  all  these  have  been,  with  destruction 
at  the  end?  Who  remembered  us  in  our  low  estate? 
Who  turned  the  curse  into  a  blessing  ?  Who  convert- 
ed the  avenue  to  hell  into  the  gate  of  life?  Who 
caused  the  spoiler  to  enrich  us?  and  made  the  last 
enemy  an  inestimable  friend  ? 

Let  us  not  also  forget  the  way  in  which  this  change 
is  accomplished ;  the  mediation  of  the  Lord  Jesus. 
Here  is  the  mystery.  We  who  were  poor  could  never 
have  been  rich,  if  he  who  was  rich  had  not  for  our 
sake  become  poor.  Because  the  children  were  parta- 
kers of  flesh  and  blood,  he  likewise  himself  took  part 
of  the  same.  He  bore  our  sins  in  his  own  body  on  the 
tree :  and  died  that  we  may  live.  He  abolished  death, 
and  hath  brought  life  and  immortality  to  light  through 
the  Gospel.  He  therefore  says,  "If  a  man  keep  my 
sayings,  he  shall  not  see  death.''''  He  has  indeed  to 
pass  through  the  state ;  but  the  bitterness  of  death  is 
past.  He  has  only  to  finish  his  course  with  joy  :  to  fall 
asleep  in  Jesus ;  to  depart  to  be  with  Christ,  which  is 
far  better. 

— But,  Riy  dear  Hearers,  will  this  be  the  case  with 
MS  ?  liCt  us  not  think  the  inquiry  needless,  or  incapa- 
ble of  solution.  Here  people  often  show  their  igno- 
rance and  presumption.  They  talk  of  the  desirable- 
ness of  death  ;  but  expose  themselves  to  the  censure 
of  the  prophet,  "  Wo  unto  you  that  desire  the  day  of 
the  Lord !  to  what  end  is  it  for  you  ?  the  day  of  the 
Lord  is  darkness,  and  not  light.  As  if  a  man  did  flee 
fi'om  a  Hon,  and  a  bear  met  him ;  or  went  into  the 


IN   DEATH.  315 

house,  and  leaned  his  hand  on  the  wall,  and  a  serpent 
bit  him.  Shall  not  the  day  of  the  Lord  be  darkness, 
and  not  light?  even  very  dark,  and  no  brightness?" 
When  some  of  you  wish  you  were  dead,  what  is  it  in 
reality,  but  wishing  you  were  damned  ?  You  are  just 
as  near  to  hell  as  you  are  to  death ;  and  the  one  is  as 
sure  as  the  other.  Be  not  therefore  deceived.  What- 
ever privations  or  sufferings  you  are  now  enduring,  it 
is  not  better  for  you  to  die  than  to  live.  Much  as  you 
complain,  these  are  only  the  beginning  of  sorrows,  the 
earnests  and  foretastes  of  everlasting  lamentation  and 
mourning  and  wo.  What  says  the  voice  from  heav- 
en ?  "  Write,  blessed  are  the  dead  that  die  in  the 
Lord."  These  are  all  blessed  ;  but  these  only.  As  for 
those  who  are  not  in  Him,  they  are  not  under  grace, 
but  under  the  law.  And,  "  as  many  as  are  under  the 
law  are  under  the  curse."  His  righteousness  is  not 
theii"s  to  justify  them.  His  Spirit  is  not  theirs  to  sanc- 
tify them.  They  have  no  title  to  glorj-.  No  meetness 
for  it.  No  capacity  for  its  services.  No  susceptibility 
of  its  joys. 

Finally.  Let  us  now  turn  the  medal.  We  have 
been  speaking  of  the  death  of  the  Christian — but  mark 
the  wicked  man,  and  behold  the  ungodly — What  is  his 
end  ?  The  answer  would  seem  too  awful  for  decla- 
mation ;  and  we  should  not  even  present  the  scene, 
but  to  heighten  the  subject  by  contrast;  and  to  pre- 
vent, if  possible,  your  realizing  it  in  your  ov/n  experi- 
ence. We  therefore  endeavor  to  save  with  fear ;  and 
knowing  the  terror  of  the  Lord,  would  persuade  men. 
And  in  this  work  of  apparent  severity,  but  real  com- 
passion, the  sacred  writers  go  before  us.  "What," 
says  Peter,  "  shall  the  end  be  of  fhem  that  obey  not 


516  THE  CHRISTIAN, 

the  Gospel  of  God?"  "The  Lord,"  says  David, 
"shall  laugh  at  him,  for  he  seeth  that  the  day  is  com- 
ing. For  yet  a  httle  while  and  the  wicked  shall  not 
be  ;  yea,  thou  shalt  diligently  consider  his  place,  and  it 
shall  not  be.  I  was  perplexed  and  pained  at  the  sight 
of  their  prosperity,  until  I  went  into  the  sanctuary  of 
God ;  then  understood  I  their  end.  Surely  thou  didst 
set  them  in  slippery  places ;  thou  castedst  them  down 
into  destruction.  How  are  they  brought  into  desola- 
tion, as  in  a  moment !  they  are  utterly  consumed  with 
terrors.  As  a  dream  when  one  awaketh  ;  so,  O  Lord, 
when  thou  awakest,  thou  shalt  despise  their  image." 

Does  the  djang  sinner  look  back  upon  the  past? 
"Vanity  of  vanities,"  says  the  reviewer,  "vanity  of 
vanities,  all  is  vanity."  His  life  appears  a  succession 
of  fancies,  dreams,  and  impositions.  Nothing  seems 
real — but  his  sins.  These — his  neglect  of  prayer,  his 
forgetfulness  of  God,  the  profanation  of  his  Sabbaths, 
the  contempt  of  his  word  and  commandments — these, 
in  their  number  and  aggravations,  revive  and  reproach 
— and  conscience  keeps  them  in  view. 

— What  satisfaction  or  relief  can  the  present  afford 
him  ?  Every  thing  in  his  outward  condition  may  be 
agreeable ;  but  what  is  this  to  a  wounded  spirit  ? 
Righteousness  delivers  from  death,  but  riches  profit 
not  in  the  day  of  wrath.  What  is  honor  to  one  who 
knows  he  is  ready  for  the  worms  ?  Can  flattery  soothe 
the  dull  cold  ear  of  death  ?  What  is  the  consolation 
of  being  praised  where  we  are  not — while  we  are  mis- 
erable where  we  are ! 

Wiiat  does  the  future  promise  ?  He  is  separating 
from  every  thing  he  loves,  to  enter  a  state  in  which  he 
has  no  hope,  after  which  he  has  no  desire,  and  from 


IN   DEATH.  317 

which  he  has  no  escape — a  state  of  thought  without  the 
possibility  of  diversion  ;  of  passion  without  the  means 
of  gratification ;  of  society  without  friendship ;  of 
enmity  without  restraint ;  of  accountableness  without 
excuse ;  of  retribution  without  mercy ;  of  loss  without 
recoveiy ;  and  of  niisery  without  end  ?  Who  know- 
eth  the  power  of  thine  anger?  Even  according  to  thy 
fear,  so  is  thy  wrath.  In  many  cases  fear  magnifies ; 
and  when  the  evil  comes,  the  reality  falls  far  short  of 
the  apprehension.  But  here  the  event  infinitely  ex- 
ceeds the  foreboding.  It  is  a  fearful  thing  to  fall  into 
the  hands  of  the  living  God.  No  wonder  therefore 
the  death  of  the  sinner  is  represented  in  the  Scripture 
as  the  effect  of  compulsion — "  The  wicked  is  driven 
away  in  his  wickedness."  "He  shall  be  driven  from 
hght  unto  darkness,  and  chased  out  of  this  world." 
Some  of  these  scenes  are  kept  secret — perhaps  they 
ai-e  misunderstood.  They  are  ascribed  to  a  distemper- 
ed imagination.  The  terrified  victim  is  supposed  to 
be  in  the  phrensy  of  delirium.  Some,  by  the  compo- 
sing draught,  are  stu})ified,  who  would  otherwise  drive 
and  keep  every  attendant  from  the  room.  Yet  the  re- 
luctance and  anguish  and  horror,  are  sometimes 
known  ;  and  make  an  awful  impression  for  the  time, 
but  suppose  there  is  nothing  of  this;  and  the  sinner 
dies,  as  it  is  often  expressed,  like  a  lamb ;  the  delusion 
is  but  for  a  moment.  He  instantly  sees  his  mistake. 
But  the  immutability  of  his  state  renders  the  knowl- 
edge as  dreadful  as  it  is  unavoidable.  His  disappoint- 
ment is  an  unspeakable  aggravation  of  his  misery  ;  and 
the  consequences  are  remediless. 

O!  that  you  were  wise,  that  you   understood  this, 
that  you  would  consider  your  latter  end !     Then  sure- 


318  THE   CHRISTIAN, 

ly  you  would  not  give  sleep  to  your  eyes,  or  slumber 
to  your  eyelids,  till  you  had  a  good  hope  through  grace, 
that  you  were  delivered  from  such  a  doom. 

— But  you  think  the  end  is  not  near ;  and  distant 
things  do  not  impress.  You  put  away  the  evil  day. 
But  can  you  put  it  entirely  away  ?  Yea,  can  you 
really  put  it  far  away  ?  How  long  do  you  think  of 
living?  Fix  the  period.  Place  it  at  threescore  years 
and  ten — place  it  at  fourscore  years — It  is  soon  cut 
off,  and  you  flee  away — whither?  What  will  become 
of  you  then  ? 

But  how  uncertain  is  your  reaching  this  period! 
At  what  age,  in  what  place,  in  what  condition,  in  what 
employment,  have  not  men  died  ?  On  what  are  you 
relying  to  escape  a  death  which  has  unexpectedly  and 
prematurely  carried  so  many  of  your  connexions  and 
neighbors  down  to  the  dust  ?  On  youth  ?  On  strength  ? 
— What  is  your  life  ?  "  It  is  even  a  vapor  that  appear- 
eth  for  a  little  time,  and  then  vanisheth  away."  "  Ev- 
ery man  at  his  best  state  is  altogether  vanity."  O ! 
Thou,  in  whose  hands  our  breath  is,  and  whose  are  all 
our  ways,  so  teach  us  to  number  our  days,  that  we  may 
apply  our  heart  unto  wisdom. 

And,  my  Brethren,  what  is  this  wisdom  ?  What  is 
the  one  proper  and  rational  part  which  creatures,  cir- 
cumstanced as  we  are,  have  to  act  ?  Is  it  not  to  pre- 
fer the  soul  to  the  body,  and  eternity  to  time  ?  Is  it 
not  to  agree  with  our  adversary  while  we  are  in  the 
way  with  him  ;  lest  at  any  time  the  adversary  deliver 
us  to  the  judge,  and  the  judge  deliver  us  to  the  officer 
and  we  be  cast  into  prison  ?  Is  it  not  to  flee  for  refuge 
to  the  hope  set  before  us  ?  Is  it  not  to  make  the  con- 
cern of  Paul  supremely  and  immediately  our  own? 


IN  THE  GRAVE.  319 

"  That  I  may  win  Christ,  and  be  found  m  him,  not 
having  mine  own  righteousness,  which  is  of  the  law, 
but  that  which  is  through  the  faith  of  Christ,  the  right- 
eousness which  is  of  God  by  faith :  that  I  may  know 
him,  and  the  power  of  his  resurrection,  and  the  fellow- 
ship of  his  sufferings,  being  made  comformable  unto  his 
death." 


LECTURE  XI. 

THE  CHRISTIAN,  IN  THE  GRAVE. 

*' If  I  wait,  the  grave  is  mine  house."  — Job  xvii.  13. 

This  was  in  answer  to  the  opinion  and  advice  of 
his  friends.  They  had  repeatedly  intimated,  tliat  if  he 
repented,  and  reformed,  and  prayed  to  God,  he  might 
surely  reckon  upon  a  speedy  restoration  to  health,  and 
a  peaceful  abode,  and  a  prosperous  condition.  "  If 
thou  wouldst  seek  unto  God  betimes,  and  make  thy 
supplications  to  the  Almighty ;  if  thou  wert  pure  and 
upright ;  surely  now  he  would  awake  for  thee,  and 
make  the  habitation  of  thy  righteousness  prosperous. 
Though  thy  beginning  was  smarll,  yet  thy  latter  end 
should  greatly  increase."  "  If  thou  prepare  thine  heart, 
and  stretch  out  thine  hands  toward  him  ;  if  iniquity  be 
in  thine  hand,  put  it  far  away,  and  let  not  wickedness 
dwell  in  thy  tabernacles.  For  then  shalt  thou  lift  up 
thy  face  without  spot ;  yea,  thou  shalt  be  steadfast,  and 
shalt  not  fear :  because  thou  shalt  forget  thy  misery, 
and  remember  it  as  waters  that  pass  away  :  and  thine 


320  THE    CHRISTIAN, 

age  shalt  be  clearer  than  the  noon-day  j  thou  shalt 
ehhie  forth,  thou  shalt  be  as  the  morning.  And  thou 
shalt  be  secure,  because  there  is  hope  ;  yea,  thou  shalt 
dig  about  thee,  and  thou  shalt  take  thy  rest  in  safety. 
Also  thou  shalt  lie  down,  and  none  shall  make  thee 
afraid  ;  yea,  many  shall  make  suit  unto  thee." 

Now  says  Job,  if  I  were  to  do  this,  and  wait  for  the 
accomplishment  of  your  promises,  I  should  be  disap- 
pointed. Not  that  it  would  be  in  vain  for  me  to  serve 
God ;  but  he  would  not  appear  for  me  in  the  way  of 
which  you  speak.  He  will  not  deliver  me  from  my 
present  afflictions  in  this  world ;  or  recover  me  from 
the  disorder  under  which  I  am  ready  to  expire — No. 
The  case  is  mortal  and  desperate — "  If  I  waif,  the  grave 
is  mine  house.'''' 

This  leads  us  to  make  two  remarks.  The  first  con- 
nects itself  with  a  passage  which  he  presently  uttered, 
and  which  has  given  rise  to  much  dispute.  I  refer  to 
his  noble  confession.  There  are  some  who  contend, 
that  he  means  only  to  express  his  hope  of  a  temporal 
redemption,  or  the  revival  of  his  former  greatness. 
But,  in  answer  to  this  poor  and  low  interpretation,  not 
to  observe  the  solemnity  of  the  introduction,  and  the 
grandeur  of  the  sentiment  and  diction,  it  is  plain,  not 
from  a  few,  but  many  declarations,  that  Job  entertained 
no  expectation  of  being  restored  in  this  hfe.  "  The 
eye  that  seeth  me  shall  see  me  no  more.  For  now 
shall  I  sleep  in  the  dust,  and  thou  shalt  seek  me  in  the 
morning,  and  I  shall  not  be.  J^Iy  breath  is  corrupt,  my 
days  are  extinct,  the  graves  are  ready  for  me.  My 
days  are  past,  my  purposes  are  broken  off,  even  the 
thoughts  of  my  heart.  And  where  is  now  my  hope  ? 
as  for  my  hope,  who  shall  see  it.^"      ^^  If  1  wait,  the 


IN   THE  GRAVE.  32 1 

grave  is  mine  housed  He  must  therefore  have  refer- 
ence to  tlie  most  glorious  of  all  events  when  he  says, 
"  O  that  my  w^ords  were  now  written !  oh  that  they 
were  printed  in  a  book !  that  they  were  gi'aven  with  an 
iron  pen  and  lead  in  the  rock  for  ever !  For  I  know 
that  my  Redeemer  liveth,  and  that  he  shall  stand  at  the 
latter  day  upon  the  earth :  and  though  after  my  skin 
worms  destroy  this  body,  yet  in  my  flesh  shall  I  see 
God:  whom  I  shall  see  for  myself,  and  mine  eyea 
shall  behold,  and  not  another;  though  my  reins  be 
consumed  within  me. " 

The  second  remark  is,  that  when  Job  said,  ^'■If  Iioait^ 
the  grave  is  mine  house, "  he  was  mistaken.  Instead  of 
a  speedy  dissolution,  which  he  obviously  looked  for, 
*'  the  Lord  turned  his  captivity,  and  gave  him  twice  as 
much  as  he  had  before.  And  after  this.  Job  hved  an 
hundred  and  forty  years,  and  saw  his  sons  and  his  sons' 
sons,  even  four  generations. "  How  often,  in  the  ris- 
ings of  His  grace  and  of  his  providence,  does  he  not 
only  deliver,  but  surprise  his  people.  The  day  seemed 
setting  in  with  clouds  and  darkness  ;  but  at  evening 
time  it  was  light.  "  We  would  not,  brethren, "  says 
Paul,  "  have  you  ignorant  of  our  trouble  which  came 
to  us  in  Asia,  that  we  were  pressed  out  of  measure, 
above  strength,  insomuch  that  we  despaired  even  of 
life :  but  we  had  the  sentence  of  death  in  ourselves, 
that  we  should  not  trust  in  ourselves,  but  in  God  which 
raiseth  the  dead:  who  delivered  us  from  so  great  a 
death,  and  doth  deliver:  in  whom  we  trust  that  he  will 
yet  deliver  us. "  David,  also,  was  soon  able  to  refute 
his  own  unbelieving  conclusion :  "  I  said  in  my  haste, 
I  am  cut  off  from  before  thine  eyes :  nevertheless  thou 
heai'dest  the  voice  of  my  supplication  when  I   cried 


324  THE  CHRISTIAN, 

the  effects :  but  you  can  all  trace  the  ravages  of  dis- 
ease ;  you  can  all  see  men  going  to  their  long  home, 
and  the  mourners  going  about  the  streets.  Repair  to 
some  Gk)lgotha.  Enter  a  church-yard.  Throw  your 
eye  over  the  inscribed  stones,  and  the  turfed  hillocks ; 
think  of  the  undistinguished  mass  on  which  you  tread 
— and  then  ask  the  question,  which  Jehu  asked  when 
he  saw  the  remains  of  the  sons  of  Ahab — "Who  slew 
all  these  ?  "  Why  every  burying-ground,  according  to 
its  size,  is  a  jail  ^vith  so  many  cells,  some  holding  one, 
and  some  more  prisoners :  and  they  who  are  logded 
there  are  not  confined  in  consequence  of  a  debt  due 
to  nature,  but  to  the  justice  of  God.  There  is  no  grave 
in  heaven  ;  there  ivas  no  grave  in  paradise ;  and  there 
would  have  been  none  in  all  the  earth,  but  for  sin. 
Man  was  indeed  originally  eapablo  of  dying,  as  his  ex- 
perience soon  evinced ;  yet  no  accident  without,  and 
no  malady  within,  would  have  endangered  his  being, 
or  diminished  his  vigor,  but  for  sin.  While  innocent,  he 
■was  immortal — not  from  the  inherency  of  any  immu- 
table properties  of  nature,  but  from  the  divine  appoint- 
ment and  preser%-ation,  of  which  the  tree  of  life  in  the 
midst  of  the  garden  was  either  the  means  or  the 
pledge.  "  The  wages  of  sin  is  death."  "  By  one  man 
sin  entered  into  the  world,  and  death  by  sin,  and  so 
death  came  on  all,  because  all  have  sinned." 

Secondly,  We  may  viev/  it  as  a  state  of  extreme  deg- 
radation. Of  whatever  we  are  invested  with,  we 
must  be  despoiled  at  the  gate  of  the  grave.  Even  the 
costly  and  tempting  attire  that  ministered  so  much  to 
the  vanity  of  the  wearer,  and  the  danger  of  the  be- 
holder, is  here  stripped  off;  and  if  any  substitute  be 
allowed,  it  is  the  shroud  and  the  winding-sheet  — 


IN   THE  GRAVE.  325 

though  thousands  are  denied  even  these.  "We 
brought  nothhig  with  us  into  the  world,  and  it  is  cer- 
tain we  shall  carry  nothing  out."  "  As  he  came  forth 
of  his  mother's  womb,  naked  shall  he  return  to  go  as 
he  came,  and  shall  take  nothing  of  his  labor,  which  he 
may  carry  away  in  his  hand."  "  For  when  he  dieth 
he  shall  carry  nothing  away :  his  glory  shall  not  de- 
scend after  him." 

What  is  any  condition  without  society  ?  But  the 
grave  forbids  all  intercourse,  all  interview.  Says  Hez- 
ekiah,  with  tears,  "  I  shall  behold  man  no  more,  with 
the  inhabitants  of  the  world." 

Here  the  man  boasts  of  his  relations.  There  he 
says  to  corruption,  thou  art  my  father,  and  to  the 
worm,  thou  art  my  mother  and  my  sister. 

There  all  his  active  functions,  and  the  feelings  which 
they  engendered  or  subsen'ed,  have  ceased.  "The 
living  know  that  they  shall  die  ;  but  the  dead  know  not 
any  thing.  Also  their  love  and  hatred,  and  envy,  is 
now  perished  ;  neither  have  they  any  more  a  portion 
for  ever  in  any  thing  that  is  done  under  the  sun."  His 
business,  his  profession,  descends  to  his  successor,  or 
passes  to  his  rival.  Even  his  religious  exercises  are 
there  abandoned.  "  In  death  there  is  no  remembrance 
of  thee.  In  the  grave  w  ho  shall  give  thee  thanks  ? 
Shall  the  dust  praise  thee,  shall  it  declare  thy  truth? 
Shall  thy  loving-kindness  be  declared  in  the  grave  ?  " 
"Shall  thy  wonders  be  known  in  the  dark. ^  and  thy 
righteousness  in  the  land  of  forgetfulness  ?  " 

The  body  itself,  that  fine  piece  of  divine  workman- 
ship, so  fearfully  and  wonderfully  made,  is  here  broken 
and  throw  n  by  as  a  vessel  wherein  is  no  pleasure.  The 
hands  have  forgotten  their  enterprise.     The  cherubic 


326  THE   CHRISTIAN, 

tints  have  left  the  cheek,  cold  and  pallid.  The  bright 
eye  is  quenched  in  darkness ;  and  the  tongue  that  ex- 
cited so  much  emotion  is  muteness  itself.  Nor  is  this 
all.  There  is  enough  in  the  body,  even  while  living, 
to  prevent  all  glorying  in  the  flesh.  It  had  its  humb- 
ling appetites  and  infirmities :  it  was  the  seat  of  dis- 
eases which  sometimes  required  all  the  force  of  duty 
and  friendship  to  discharge  the  offices  of  humanity. 
See  Job  covered  with  sore  biles  from  the  crown  of  his 
head  to  the  sole  of  Jiis  foot,  sitting  among  the  ashes, 
and  scraping  himself  with  a  potsherd.  But  let  the 
anatomist  take  off  from  a  human  body  that  translucent 
veil,  the  skin ;  and  then  observe  the  hideous  and  shock- 
ing spectacle  of  flesh,  and  sinews,  and  muscles.  View 
the  skeleton,  when  every  thing  is  removed  from  the 
dry  bones.  But  see  the  body  in  the  various  stages  of 
decomposition  and  j)utrefaction — What  an  exhibition 
of  expense  and  finery  is  that  funeral !  Why  all  this 
pomp  and  artifice  ?  It  is  in  honor  of  the  deceased. 
Why  then  do  you  not  show  to  the  multitude  of  gazers, 
"the  Principal  concealed,  for  whom  you  make  the 
mighty  stir  ?  "  You  dare  not.  You  have  been  obliged 
to  enclose,  and  solder,  and  cofiin  him  up.  What  teai-s 
bedew  the  grave  at  parting!  Why  then  do  you  part? 
Why  not  take  and  preserve  at  home  "the  deceased 
angel?"  You  dare  not  —  The  form  is  intolerable. 
You  must  bury  your  dead  out  of  your  sight,  and  shut 
to  the  door,  and  inscribe  over  it — 

"  How  loved,  how  valued  once,  avails  thee  not, 

To  whom  related,  or  by  whom  begot  : 

A  heap  of  dust  alone  remains  of  thee  ; 

'T  is  all  tliou  art,  and  all  the  proud  shall  be." 


IN  THE  GRAVE.  327 

Thirdly,  We  may  notice  it  as  an  universal  receptacle. 
"  I  know  that  thou  wilt  bring  me  to  death :  and  to  the 
house  appointed  for  all  living." 

Then,  how  large  its  extent!  Though  the  memo- 
rials of  death  do  not  everywhere  meet  your  sight :  and 
particular  spaces  are  properly  appropriated  for  inter- 
ment ;  and  some  of  them  are  very  capacious  and 
crowded :  ye  there  is  scarcely  a  spot,  that  holds  not 
some  portion  of  humanity.  You  feel  as  you  march 
over  a  field  of  battle  :  you  feel  as  you  walk  through  a 
church-yard,  especially  in  the  darkness  of  the  night. 
But  are  the  dead  only  there  ?  Perhaps  some  one  has 
been  turned  to  dust  beneath  the  pew  in  which  you  are 
now  sitting.  Perhaps  your  house  stands,  and  your 
garden  blossoms,  over  the  remains  of  some  who  were 
once  as  active  as  you.  What  walk  can  you  take,  and 
not  trample  on  the  ashes  of  those  who  are  gone  be- 
fore ? 

•'  What  is  the  world  itself?     Thy  world  ? — A  grave. 
Where  is  the  dust  that  has  not  been  alive  ? 
The  spade,  the  plough  disturbs  our  ancestors  ; 
From  human  mould  we  reap  our  daily  bread. 
O'er  devastations  we  blind  revels  keep. 
Whole  buried  towns  support  the  dancer's  heel. 
As  nature,  wide  our  ruin  spread;   and  death 
Inhabits  all  things  but  the  thought  of  man  i  " 

Then,  how  numerous  its  victims!  How  soon  the 
power  of  calculation  fails  in  reckoning  up  the  myriads 
that  do  occupy,  and  will  occupy  this  dark  abode.  Sev- 
en hundred  and  fifty  millions  constitute  the  population 
of  the  globe.  These,  in  less  than  a  century,  will  be  all 
lodged  in  the  grave.    Yet  what  are  these  to  the  mul- 


328  THE  CHRISTIAN, 

titudes  which  will  follow,  and  to  the  immensities  that 
precede  ! — "  Every  man  shall  draw  after  him,  as  there 
have  been  innumerable  before  him  !  " 

Then,  how  impartial  its  demands !  Infinitely  diver- 
sified as  the  ways  of  human  life  are,  here  they  all  ap- 
proximate and  unite.  The  paths  of  glory  lead  but  to 
the  grave.  Here  comes  the  nobles  with  their  titles, 
and  princes  with  their  crowns,  and  scholars  with  their 
volumes. 

•'  Why  all  this  toil,  the  triumph  of  an  hour  ? 
What,  though  we  wade  in  wealth,  or  soar  in  fame, 
Earth's  highest  station  ends  in — Here  he  lies  ! 
And  dust  to  dust  concludes  her  noblest  song  !  " 

"  One  dieth  in  his  full  strength,  being  wholly  at  ease 
and  quiet.  His  breasts  are  full  of  milk,  and  his  bones 
are  moistened  with  marrow.  And  another  dieth  in  the 
bitterness  of  his  soul,  and  never  eateth  with  pleasure. 
They  shall  lie  down  alike  in  the  dust,  and  the  worms 
shall  cover  them."  There  lies  the  babe  that  perished 
in  the  porch  of  life  ;  and  there  the  thrice  grayheaded 
Parr.  The  beautiful  and  the  deformed,  the  rich  and 
the  poor,  there  meet  together.  "  There  the  prisoners 
rest  together :  the  small  and  the  great  are  there  ;  and 
the  servant  is  free  from  his  master."  "  Do  not  all  go 
to  one  place  ?  All  are  of  the  dust,  and  all  turn  to  dust 
again ! " 

Then,  how  painful  its  separations  !  If  it  be  appoint- 
ed for  all  living,  then  must  it  entomb  the  friend  that  is 
as  thine  own  soul :  the  child  of  thy  love,  the  wife  of 
thy  bosom,  the  guide  of  thy  youth.  There  Mary  goes 
to  the  grave  to  weep  over  Lazarus.  There  David  cries, 
"  T  am  distressed  for  thee,  my   brother  Jonathan." 


IN  THE  GRAVE.  329 

Who  has  not  sustained  some  bereavement  ?  Who  has 
not  some  spot  the  dearest  on  earth,  and  rendered  sacred 
by  a  deposit  more  precious  than  gold  ?  Thus  every 
man  feels  an  interest  in  the  grave.  It  is  to  him  the 
residence  not  of  strangers  and  foreigners,  but  of  kin- 
dred who  detach  him  hence.  What  do  I  here,  and 
what  have  I  here  ?  I  am  related  not  to  the  living, 
but  the  dead — There  lie  all  that  bound  me  to  earth. 
"  Lover  and  friend  hast  thou  put  far  from  me,  and  my 
acquaintance  into  darkness." 

Then,  how  personal  its  claims !  If  it  be  appointed 
for  all  living,  it  must  require  me.  I  may  escape  a 
thousand  other  things  that  befall  my  fellow  creatures; 
but  I  must  follow  them  here.  I  see,  in  their  end,  the 
emblem,  the  pledge,  the  certainty  of  my  own.  No 
privilege  can  exempt  me  here.  I  am  going  the  way 
of  all  the  earth.     ^^  If  I  ivait,  the  grave  is  mine  house.''^ 

But  surely  there  is  one  exception  to  be  found.  We 
read  of  a  peculiar  people,  and  who  are  not  to  be  num- 
bered ajnong  the  nations.  They  are  the  children  of 
God :  and  if  children,  then  heii-s,  heirs  of  God,  and 
joint  heii-s  with  Christ.  The  Cliristian,  is  not  he  free  ? 
No.     There  is  no  entering  heaven  but  under  gi-ound. 

Yet,  even  in  those  things  in  which  the  Christian 
seems  confounded  with  others,  he  is  really,  he  is  di- 
vinely distinguished.  The  Christian  can  view  the 
grave  with  an  eye  of  faith,  as  well  als  of  sense.  He 
can  view  it  not  only  in  connexion  with  that  sin  which 
has  reigned  unto  death,  but  in  connexion  with  that 
grace  which  reigns  tln*ough  rigliteousness  unto  eternal 
life.  Though  he  cannot  escape  it,  he  need  not  dread 
it.  He  is  prepared  to  meet  it :  to  encounter  it ;  to 
28 


330  THE  CHRISTIAN, 

vanquish  it;  to  triumph  over  it;  to  insult  it;  to  say, 
"  O  grave,  where  is  thy  victory  ?  " — Let  us  pass  to  the 

II.  Part  of  our  subject,  and  consider  what  the 
Christian  can  find  to  relieve  the  scene. 

People  seems  to  have  found  a  kind  of  satisfaction 
when  entering  the  grave,  from  the  thought  that  they 
are  going  to  join  their  connexions.  Hence,  as  well  as 
from  the  pride  of  distinction,  sprang  the  mausoleums 
of  the  great,  a  kind  of  family-tomb.  Hence,  among 
the  Jews,  the  frequency  of  sepulchres  in  their  gardens  ; 
where  they  seemed  still  to  retain  the  departed  near 
them  ;  and  maintain  a  kind  of  communion  with  them; 
and  feel  soothed  at  the  thought  of  blending  with  them, 
in  the  exclusive  and  endearing  abode.  Hence  Ruth 
said  to  Naomi,  "  Where  thou  diest  will  I  die,  and  there 
will  I  be  buried."  Jacob  said,  "  I  will  go  down  into 
the  grave  to  my  son. "  "  I  will  lie  with  my  fathers ; 
and  thou  shalt  carry  m.e  out  of  Egypt,  and  buiy  me  in 
their  burying-place. "  "  And  he  charged  them,  and 
said  unto  them,  I  am  to  be  gathered  unto  my  people ; 
bury  me  with  my  fathers  in  the  cave  that  is  in  the  field 
of  Ei)hron  the  Hittite. "  "  In  the  cave  that  is  in  the 
field  of  Machpelah,  which  is  before  Mamre,  in  the  land 
of  Canaan,  which  Abraham  bought  with  the  field  of 
Ephron  the  Hittite,  for  a  possession  of  a  burying-place ; 
there  they  buried  Abraham  and  Sarah  his  wife;  there 
they  buried  Isaac  and  Rebekah  his  wife ;  and  there  I 
buried  Leah.  '■  Nor  was  this  only  the  language  of 
faith,  but  of  nature.  In  vain  I  am  told  there  is  no 
reason  in  the  thing,  since  there  is  no  conscious  com- 
munity in  the  grave.     There  are  beautiful  insects,  too 


IN  THE  GRAVE.  331 

line  for  dissection  ;  yet  there  is  in  them  all  the  reality 
of  organization.  There  are  sentiments  to  be  felt  rath- 
er than  explained — instincts  of  the  heart ;  it  is  nature 
— it  is  the  God  of  nature  that  speaks  in  them.  We 
often  feel  most  forcibly  an  impression  whose  cause  is 
hidden  and  undefinable.  What  occurs  to  the  mind  in 
a  kind  of  distinct  proposition  may  be  met,  and  argued, 
and  repulsed  ;  but  a  principle  whose  influence  is  real- 
ly, yet  secretly  and  unaccountably  exerted,  resembles 
those  invisible  laws  in  the  natural  world,  whose  agency 
we  can  neither  deny  nor  withstand.  To  which  we  may 
add,  that  whatever  tends  to  diminish  the  gloom  of  the 
grave,  and  to  render  it  more  inviting,  is  to  be  cherished, 
and  not  despised.  But  we  have  something  superior  to 
all  this.  There  are  five  things  which  a  Christian 
should  think  of  with  regard  to  the  grave.  Jesus  himself 
has  been  in  it.  It  is  a  place  of  repose.  It  receives 
only  a  part  of  the  man.  It  will  not  be  able  to  retain 
this  always.  It  must  not  only  restore  it,  but  restore 
it  improved. 

First,  When  you  think  of  the  grave,  remember  that 
Jesus  himself  has  been  there.  How  far  did  he,  who  is 
all  your  salvation  and  all  your  desire,  carry  his  humili- 
ation! He  descended  into  the  lowest  parts  of  the 
earth.  As  Jonah  was  three  days  and  three  nights  in 
the  whale's  belly  ;  so  the  Son  of  man  was  three  days 
and  three  nights  in  the  heart  of  the  earth.  He  not 
only  died,  but  was  buried,  according  to  the  Scripture. 
And  hereby  he  not  only  said.  See  how  certain  my  death 
is  ;  but,  Are  you  afraid  to  enter  the  grave  ?  I  will  go  in 
before  you,  and  render  it  safe  and  attractive — ^Yes,  the 
Lily  of  the  Valley,  and  the  Rose  of  Sharon,  was  laid 
there,  and  has  left  a  long  perfume.    Whenever  I  am 


332  THE  CHRISTIAN, 

committing  the  remains  of  a  believer  to  the  tomb,  I 
seem  to  hear  the  angels  saying,  "  Come,  see  the  place 
where  the  Lord  lay." 

"  The  graves  of  all  his  saints  he  blest. 
And  softened  every  bed ; 
Where  should  the  dying  members  rest, 
But  with  the  dying  head  ?  " 

Secondly,  When  you  think  of  the  grave,  remember, 
It  is  a  place  of  repose.  Hence  Job  adds,  "  I  have  made 
my  bed  in  the  darkness."  But  who  sleeps  the  less 
sound  for  the  darkness  ?  The  darkness  aids  our  slum- 
ber. And  who,  after  the  fatigues  of  the  day,  dislikes 
or  dreads  the  refreshment  of  night  ?  The  sleep  of  a 
laboring  man  is  sweet.  He  lies  down  and  forgets  his 
son'ow,  and  remembers  his  miseiy  no  more. 

God  has  a  hiding-place  for  his  people  even  in  life , 
and  often  says,  "Come,  my  people,  enter  thou  into  thy 
chambers,  and  shut  thy  doors  about  thee ;  hide  thee  al- 
so for  a  little  season,  until  the  indignation  be  overpast." 
But  here  the  clouds  return  after  the  rain ;  and  as  long 
as  earth  is  their  abode,  bonds  and  afliictions  abide 
them.  Therefore,  says  Job,  "O  that  thou  wouldst 
hide  me  in  the  grave ;  that  thou  wouldst  keep  me  se- 
cret until  thy  wrath  be  past ;  that  thou  wouldst  appoint 
me  a  set  time,  and  remember  me ! "  God  takes  away 
his  people  from  the  evil  to  come.  He  foresees  it ;  but 
they  do  not.  He  therefore  lays  hold  of  them,  and 
places  them  in  a  sheltered  retreat.  And  you  often 
clearly  see,  after  their  removal,  what  some  of  your  con- 
nexions would  have  suffered  had  they  continued  here 
a  hltle  longer.  Ah !  says  one,  whose  purposes  are 
broken  off— liis  very  heart  desolated  within  him — Ah ! 


IN  THE  GRAVE.  333 

what  shoul-d  /  have  escaped,  had  I  been  allowed  an 
earlier  retirement.  "  For  now  should  I  have  lain  still 
and  been  quiet ;  I  should  have  slept :  then  had  I  been 
at  rest."  Yes — from  the  snares  and  vexations  of  the 
world ;  from  the  reproaches  and  persecutions  of  the 
ungodly ;  from  the  perfidy  and  weakness  of  friends ; 
from  the  temptations  of  the  Devil ;  from  the  conflicts 
of  flesh  and  spirit:  there  all  will  be  peace;  all  will  be 
quietness  ;  all  will  be  assurance  for  ever.  "  There  the 
wicked  cease  from  troubling,  and  there  the  weary  are 
at  rest." 

Thirdly,  When  you  think  of  the  grave,  remember 
that  it  has  only  a  partial  empire ;  it  only  receives  what 
is  corporeal  and  mortal.  Here  we  are  not  going  to  en- 
ter into  metaphysical  reasonings.  We  understand  but 
httle  of  the  connexion  of  spirit,  with  matter ;  yet  why 
should  we  doubt  the  possibility  of  its  existence  sepa- 
rate from  it?  Are  we  not  conscious  of  some  mental 
operations,  in  which  the  body  seems  to  take  no  share  ? 
And  when  the  powers  of  the  body  are  suspended  in 
sleep,  is  there  not  something  that  sees  without  eyes, 
and  hears  without  ears  ?  Do  we  not  even  then  dream  ? 
and  often  with  an  amazing  degree  of  activeness  ? 

The  heathens  seemed  to  allow  that  something  in  man 
could  exist,  and  would  either  suffer  or  enjoy  indepen- 
dently of  the  body — for  of  the  revival  of  the  body  they 
never  had  the  least  notion.  But  we  turn  at  once  to 
the  scriptures,  the  only  source  of  satisfactory  infoiTna- 
tion  in  a  case  like  this.  "  Then  shall  the  dust  return 
to  the  earth  as  it  was  ;  and  the  spirit  shall  return  unto 
God  who  gave  it."  Hear  the  statement  of  the  Apos- 
tle: "Absent  from  the  body,  and  present  with  the 
Lord."     And  liis  own  wish  expressed  to  the  Philippi- 


334  THE  CHRISTIAN, 

ans :  "  I  long  to  depart  to  be  with  Christ,  which  is  far 
better ; "  i.  e.  far  better  for  hitn,  though  to  abide  in  the 
flesh  was  more  needful  for  them.  Now  if  he  did  not 
believe  that  his  soul  would  be  immediately  with  Christ, 
his  desire  is  perfecdy  unintelhgible.  For  by  dying, 
he  would  have  been  no  sooner  with  Christ,  than  he 
would  by  remaining  alive,  as  to  time ;  nor  so  near,  as 
to  enjoyment;  for  here  he  had  access  to  him  and  in- 
tercourse with  him.  How  undeniably  is  this  distinc- 
tion admitted  by  our  Saviour,  and  made  the  rule  of  his 
most  solemn  admonitions.  "  Fear  not  them  which  kill 
the  body,  but  are  not  able  to  kill  the  soul ;  but  rather 
fear  hhn  which  is  able  to  destroy  both  soul  and  body 
in  hell."  "  I  say  unto  you,  my  friends,  be  not  afraid 
of  them  that  kill  the  body,  and  after  tiiat  have  no  more 
that  they  can  do.  But  I  will  forewarn  you  whom  ye 
shall  fear :  fear  him,  which,  after  he  hath  killed,  hath 
power  to  cast  into  hell ;  yea,  I  say  unto  you,  fear  him." 
To  which  we  may  add  his  promise  to  the  thief  on  the 
cross ;  which,  though  often  tortured,  still  refuses  to 
support  any  other  principle ;  "Verily,  verily,  I  say  unto 
tliee,  this  day  thou  shalt  be  with  me  in  Paradise." 

This  being  premised  and  proved,  we  observe,  that 
the  souls  of  believers  are  in  their  bodies,  as  the  lamps 
of  Gideon  in  the  pitchers :  at  midnight  the  pitchers  are 
broken,  and  the  lamps  shine  forth,  and  the  victory  is 
obtained.  This,  to  drop  the  meta})hor,  this  is  the 
ground  of  consolation  taken  by  the  Apostle:  "And if 
Christ  be  in  you,  the  body  is  dead  because  of  sin; 
but  the  spirit  is  life  because  of  righteousness." 

Fourthly,  When  you  think  of  the  grave,  remember 
iliat  its  reign  is  not  only  limited  as  to  subject,  but  as  to 
duration.      Even  the  body,  which  it  does  receive,  will 


IN  THE  GRAVE.  335 

not,  cannot  be  retained  by  it  always;  therefore  the 
Apostle  adds,  "  But  if  the  Spirit  of  him  that  raised  up 
Jesus  from  the  dead  dwell  in  you,  he  that  raised  up 
Christ  from  the  dead  shall  also  quicken  your  mortal 
bodies  by  his  Spirit  that  dwelleth  in  you." 

The  grave  is  called  our  long  home,  not  because  it 
is  far  off,  for  we  live  in  the  veiy  neighborhood ;  but 
because  our  stay  there  will  be  long,  compared  with 
our  stay  in  our  present  home.  This,  indeed,  will  not 
apply  to  all.  Some  at  the  last  day  will  have  been  hur- 
ried only  a  year,  or  a  week,  or  a  day.  TJie  sexton  will 
be  performing  his  office  on  some  at  the  very  instant ; 
and  the  reanimated  corpse  will  burst  the  coffin  be- 
fore it  be  confined  iu  the  grave;  and  the  attendants 
be  all  changed  in  a  moment,  in  the  twinkling  of  an 
eye.  But  you  will  lie  there  till  the  heavens  be  no  more. 
ManyWiW  have  been  found  dwelling  there  for  thousands 
of  years.  Yet  whatever  be  the  length  of  the  occupan- 
cy, it  will  have  an  end,  and  all  the  inhabitants  will  be 
sent  forth. 

And  why  should  it  be  thought  incredible  that  God 
should  raise  the  dead  ?  With  God  all  things  are  possi- 
ble. But  you  say,  appearances  do  not  render  it  proba- 
ble. We  see  nothing  more  of  the  body  we  inter ;  yea, 
we  know  it  dissolves  and  returns  to  dust.  Yet  was  not 
that  oak  once  an  acorn  ?  Did  not  that  beautifid  insect 
once  lie  in  its  little  mummy  grave  ?  But  it  burst  its 
confinement,  and  now  owns  the  air  and  sky.  What 
do  men  produce  from  the  rudest  elements  ?  Show  a 
stranger  to  the  process,  a  figure  of  glass ;  and  then 
place  him  before  the  bare  materials  from  which  it  is 
deduced.  "  How  are  the  dead  raised  up,  and  with  what 
body  do  they  come  ?     Thou  fool,  that  which  thou  sow- 


336  THE   CHRISTIAN, 

est  is  not  quickened,  except  it  die ;  and  that  which 
thou  sowest,  thou  sowest  not  that  body  that  shall  be, 
but  bare  grain,  it  may  chance  of  wheat,  or  of  some  oth- 
er grain  ;  but  God  giveth  it  a  body  as  it  hath  pleased 
him,  and  to  every  seed  his  own  body."  But  how  de- 
cisive is  the  testimony  of  the  Scripture !  The  doctrine 
is  found  even  in  the  Old  Testament.  Our  Saviour 
found  it  in  the  Pentateuch ;  and  deduced  it  from  the 
declaration  of  God  at  the  burning  bush:  "I  am  the 
God  of  Abraham,  and  of  Isaac,  and  of  Jacob.  God  is 
not  the  God  of  the  dead,  but  of  the  living:"  for  all  live 
unto  him  —  purpose  and  accomplishment  being  the 
same  with  him.  In  Isaiah  we  read,  "  Thy  dead  men 
shall  live:  together  with  my  dead  body  shall  they 
arise.  Awake  and  sing,  ye  that  dwell  in  the  dust :  for 
thy  dew  is  as  the  dew  of  herbs,  and  the  earth  shall 
cast  out  the  dead."  Many  have  sup})osed,  with  much 
probability,  that  here  is  a  promise  of  the  resurrection  of 
believers  through  their  union  with  Christ.  But  if  the 
evidence  of  this  supposition  be  not  strong  enough  to 
bear  such  an  argument,  it  is  undeniable,  that  the  deliv- 
erance of  the  people  of  God  from  a  state  of  the  lowest 
degradation  and  hopelessness,  is  here  held  forth  by  an 
image  taken  from  the  resurrection  of  the  dead.  And 
Ezekiel  employs  the  same  image  in  the  vision  of  the  dry 
bones,  raised  to  union  and  life.  And  what  can  more 
clearly  prove  that  the  doctrine  of  the  resurrection  of  the 
dead  was  in  those  days  a  known  and  popular  senti- 
ment? For  an  image  employed  to  represent  any  thing 
in  the  way  of  allegory  or  metaphor,  whether  in  poet- 
ly  or  pi'ophecy,  must  be  generally  and  well  understood, 
or  the  end  of  its  appropriation  is  defeated.  In  the 
New  Testament,  it  is  more  than  merely  admitted.     It 


IN  THE  GRAVE.  337 

is  every  where  affirmed,  and  reasoned  from,  as  an  im- 
portant principle.  And  how  commonly  the  notion 
and  belief  of  it  prevailed  among  the  Jews,  appears 
from  the  language  of  Martha ;  "  I  know  that  he  shall 
rise  again  in  the  resurrection  at  the  last  day."  And 
from  the  defence  of  Paul  before  Felix;  "And  have 
hope  towards  God,  which  they  themselves  also  allow, 
that  there  shall  be  a  resurrection  of  the  dead,  both  of 
the  just  and  unjust." 

Here  also  we  have  it  in  fact  and  example.  Several 
were  raised  again  :  and  one  of  them  after  he  had  lain 
in  the  grave  four  days,  and  the  process  of  corruption 
must  have  more  than  commenced.  But  Jesus  himself 
arose :  and  he  is  not  only  an  instance,  but  a  pledge. 
If  ever  an  event  Avas  proved,  it  was  at  the  resurrection 
of  Christ.  But  if  Christ  be  preached  that  he  rose  from 
tlie  dead,  how  say  some  that  there  is  no  resurrection  of 
tlie  dead?  But  now  is  Christ  risen  from  the  dead,  and 
become  the  first-fruits  of  them  tliat  sleep.  His  resur- 
rection is  the  clahn,  as  well  as  the  proof  of  ours — 
"Because  I  live,  ye  shall  hve  also."  Our  nature  was 
revived  in  his  person ;  and  thus  we  are  quickened 
with  Christ,  and  raised  up,  and  made  to  sit  with  him  in 
heavenly  places. 

But  every  man  in  his  own  order :  Christ  the  first- 
fruits  ;  afterwards  they  that  are  Christ's,  at  Ids  coming. 
Our  Saviour  repeatedly  said,  "I  will  raise  him  up  at 
the  last  dayP  For  this  is  the  period  appointed  for  the 
resurrection :  and  the  reason  of  the  appointment,  in  a 
measure,  appears.  If  each  body  was  raised  in  succes- 
sion ]irevioush^,  the  order  of  nature  and  Providence 
would  be  perpetually  invaded,  and  miracles  would  be 
constantly  requhed.  And  not  only  for  this  reason,  but 
29 

t 


^58  THE    CHRISTIAN, 

also  for  the  greater  honor  of  the  Redeemer,  this  great- 
est and  sublimest  exertion  of  Almightiness  is  reserved 
for  the  appearing  of  the  Lord  Jesus  Christ.  Then  he 
shall  come  to  be  glorified  in  his  saints,  and  to  be  ad- 
mired in  all  them  that  believe.  Then,  O  Death !  he 
will  be  thy  plagues ;  then,  O  Grave !  he  will  be  thy  de- 
struction ;  and  repentance  shall  be  hid  from  his  eyes. 

Finally,  Remember,  to  complete  your  comfort,  that 
what  you  resign  to  the  grave  toill  not  only  he  restored,  hut 
injiniiely  improved.  As  Egypt  was  compelled  not  only 
to  allow  the  Israelites  to  depart,  but  to  send  them 
away  enriched ;  and  as  Cyrus  not  only  gave  up  the 
captives  from  Babylon,  but  ordered  them  to  be  helped 
with  silver  and  gold,  and  with  goods,  and  beasts,  beside 
their  own  free-will  offerings  to  the  house  of  God ;  so 
will  it  be  in  the  resurrection.  Believei-s  will  not  only 
leave  the  grave  as  they  entered  it — they  will  be,  not 
only  delivered,  but  exalted ;  they  will  not  only  have 
life,  l)ut  have  it  more  abundandy. 

I  deem  this  an  important  part  of  our  subject:  you 
will  therefore  allow  me  a  little  enlargement.  Whoever 
has  looked  over  the  early  attacks  on  Christianity  will 
have  observed,  that  the  pagan  philosophers  not  only 
denied  the  doctrine  of  the  resurrection,  but  affected  to 
contenm  the  thing  itself.  They  considered  it  a  bane, 
rather  than  a  benefit ;  and  represented  it  as  imprison- 
ing us  again,  and  burdening  us  again,  after  the  soul  had 
been  freed  from  its  fetters  and  load.  And  some  Chris- 
tians really  seem  to  be  almost  like-minded.  Few  ap- 
pear to  consider  it  a  prize ;  at  least,  such  a  prize  as 
Paul  did  when  he  said,  "If  by  any  means  I  might  at- 
tain unto  the  resurrection  of  the  dead."  And  tlie 
reason  is  probably  this.     They  now  know  the  disad- 


IN   THE   GRAVE.  339 

vantages  of  the  body,  and  are  insensibly  led  to  judge 
of  the  future  by  their  feelings  at  present.  And  indeed 
if  the  bodies  raised  up  were  no  better  than  those  laid 
down,  the  resurrection  would  excite  but  little  eager- 
ness of  desire.  But  what  saith  the  Scriptures  ?  Do 
not  the  sacred  writers  supremely  lead  forward  yoiu: 
minds  to  this,  and  point  your  highest  hope,  not  to  the 
intermediate  state,  but  to  your  re-embodied  ? — "  He 
shall  be  recompensed  at  the  resurrection  of  the  just." 
"  1  am  persuaded  that  he  is  able  to  keep  that  which  I 
have  committed  to  him  against  that  day."  ]Man,  in  his 
primeval  state,  was  incarnate :  and  if  hereafter  we 
could  attain  perfection  and  happiness  without  our 
bodies,  what  need  would  there  be  for  their  reproduc- 
tion from  the  dust  ?  Yet,  according  to  the  views  and 
feelings  of  many,  this  grandest  exertion  of  divine 
power  seems  to  be  entirely,  or  almost,  unnecessaiy. 

But  let  us  not  be  wiser  than  our  Maker.  However 
incapable  we  may  be  of  reasoning  convincingly  upon 
the  subject,  there  must  be  an  accession  of  perfection 
and  happiness  to  be  enjoyed  in  a  state  of  reunion  with 
the  body,  unattainable  in  a  separate  state.  The  life  of 
a  mere  spirit  must  differ  much  from  its  subsistence  in  a 
corporeal  organization.  Without  the  latter,  it  can  hard- 
ly connect  itself,  for  want  of  a  medium,  with  the  ma- 
terial universe,  the  new  heavens  and  the  new  earth. 
It  must  be  a  stranger  to  the  pleasures  that  depend  on 
our  senses  and  passions ;  and  also  those  which  arise 
from  imagination.  Was  it  not  a  privilege  for  Enoch 
and  Elias  to  enter  heaven  embodied  .^  "  But  their  bo- 
dies were  changed."  It  is  allowed.  And  ours  will  be 
changed  also ;  for  flesh  and  blood  cannot  inherit  the 
kingdom  of  God.     And  what  a  change  must  that  be, 


340  THE  CHRISTIAN, 

that  can  fit  us  for  such  a  state !  We  are  therefore  not 
to  think  of  our  future  incarnation  by  our  present.  The 
body  then  will  not  be  a  prison,  a  burden ;  it  will  not 
be  a  hindrance,  but  a  help ;  and  will  even  subserve  the 
soul  in  knowledge,  holiness,  benevolence,  and  enjoy- 
ment. 

There  are  two  ways  by  which  the  Scripture  elevates 
our  conceptions  of  the  resurrection  body.  The  first  is, 
to  compare,  or  rather  contrast  it  with  the  body  we  now 
have.  "  So  is  the  resurrection  of  the  dead.  It  is  sown 
in  corruption,  it  is  raised  in  incoiTuption :"  Not  only 
incapable  of  defilement,  but  of  dissolution,  of  declen- 
sion, of  injury  ;  impassive;  immortal.  "It  is  sown  in 
dishonor;  it  is  raised  in  gloiy:"  No  longer  composed 
of  base  elements,  subsisting  on  gross  supplies,  subject 
to  the  same  laws  with  the  beasts  that  perish,  employed 
in  low  and  degrading  toils  and  pursuits.  "  It  is  sown 
in  weakness;  it  is  raised  in  power:"  No  longer  fa- 
tigued with  a  little  exertion,  and  requiring  long  insen- 
sibilities of  sleep,  and  frequent  returns  of  food,  to  renew 
its  strength  and  keep  it  fit  for  action :  but  capable  of 
serving  Him  in  his  temple  day  and  night,  without  lan- 
guor, and  without  repose.  "  It  is  sown  a  natural  body ; 
it  is  raised  a  spiritual  body  :"  Not  a  spiiit,  but  spiritu- 
al. Not  spiritual  in  its  essence,  but  in  the  refinement 
of  its  senses,  and  indulgences,  and  functions,  and  use. 
For  "  There  is  a  natural  body,  and  there  is  a  spiritual 
body." 

The  second  is,  to  hold  forth  the  conformity  it  will 
bear  to  the  body  of  our  Saviour.  "  And  so  it  is  writ- 
ten. The  first  man  Adam  was  made  a  living  soul;  the 
last  Adam  was  made  a  quickening  spirit.  Howbeit 
that  was  not  first  which  is  spiritual,  but  that  which 


IN  THE    GRAVE.  341 

is  natural ;  and  afterward  that  which  is  spiritual.  The 
first  man  is  of  the  earth,  earthy :  the  second  man  is  the 
Lord  from  heaven.  As  is  the  earthy,  such  are  they 
also  that  are  earthy :  and  as  is  the  heavenly,  such  are 
they  also  that  are  heavenly.  And  as  we  have  borne 
the  ima^e  of  the  earthy,  we  shall  also  bear  the  image 
of  the  heavenly."  "  It  doth  not  yet  appear  what  we 
shall  be  ;  but  this  we  know,  that  when  he  shall  appear, 
we  shall  be  like  him,  for  we  shall  see  him  as  he  is.'* 
And  this  likeness  takes  in  the  body  as  well  as  the  soul. 
What  a  body  was  that,  which  after  his  resurrection 
could  render  itself  visible  and  invisible  at  pleasure ; 
which  walls  and  doors  could  not  exclude ;  which  mov- 
ed with  the  ease  and  expedition  of  thought ;  which 
ascended  up  on  high  without  impulsion ;  which  ap- 
peared to  Saul,  and  at  noonday  shone  above  the  bright- 
ness of  the  sun  ;  in  which  he  is  now  worshipped  by  all 
the  angels  of  God  ;  and  in  which  he  will  judge  the 
world  in  righteousness,  and  reign  for  ever  and  ever ! 
But  this,  O  believer,  is  the  model  of  thy  destination. 
"  We  look  for  the  Saviour,  the  Lord  Jesus  Christ ; 
who  shall  change  our  vile  body, that  it  maybe  fashion- 
ed like  unto  his  glorious  body,  according  to  the  work- 
ing whereby  he  is  able  even  to  subdue  all  things  unto 
himself  " 

— Let  this  assurance  and  confidence  lead  us  to  bless 
God  for  revelation,  and  the  explicitness  of  its  discov- 
eries. With  us  the  darkness  is  past,  and  the  true  light 
shineth.  And  what  does  it  leave  undiscovered  that  is 
important  to  our  safety,  or  cur  welfare,  or  our  com- 
fort ?  Whatever  reasonings  and  conjectures  the  Heath- 
en had  with  regard  to  a  future  state,  it  is  well  known 
they  gave  up  the  body.    No  one  for  a  moment  ever 


340  THE  CHRISTIAN, 

that  can  fit  us  for  such  a  state !  We  are  therefore  not 
to  think  of  our  future  incarnation  hy  our  present.  The 
body  then  will  not  be  a  prison,  a  burden;  it  will  not 
be  a  hindrance,  but  a  help ;  and  will  even  subserve  the 
soul  in  knowledge,  holiness,  benevolence,  and  enjoy- 
ment. 

There  are  two  ways  by  which  the  Scripture  elevates 
our  conceptions  of  the  resurrection  body.  The  first  is, 
to  compare,  or  rather  contrast  it  with  the  body  we  now 
have.  "  So  is  the  resurrection  of  the  dead.  It  is  sown 
in  corruption,  it  is  raised  in  incoiTuption  :"  Not  only 
incapable  of  defilement,  but  of  dissolution,  of  declen- 
sion, of  injury  ;  impassive  ;  immortal.  "  It  is  sown  in 
dishonor;  it  is  raised  in  gloiy:"  No  longer  composed 
of  base  elements,  subsisting  on  gross  supplies,  subject 
to  the  same  laws  with  the  beasts  that  perish,  employed 
in  low  and  degrading  toils  and  pursuits.  "  It  is  sown 
in  weakness;  it  is  raised  in  power:"  No  longer  fa- 
tigued with  a  little  exertion,  and  requiring  long  insen- 
sibilities of  sleep,  and  frequent  returns  of  food,  to  renew 
its  strength  and  keep  it  fit  for  action :  but  capable  of 
serving  Him  in  his  temple  day  and  night,  without  lan- 
guor, and  without  repose.  "  It  is  sown  a  natural  body ; 
it  is  raised  a  spiritual  body  :"  Not  a  spirit,  but  spiritu- 
al. Not  spiritual  in  its  essence,  but  in  the  refinement 
of  its  senses,  and  indulgences,  and  functions,  and  use. 
For  "  There  is  a  natural  body,  and  there  is  a  spiritual 
body." 

The  second  is,  to  hold  forth  the  conformity  it  will 
bear  to  the  body  of  our  Saviour.  "  And  so  it  is  writ- 
ten. The  first  man  Adam  was  made  a  living  soul ;  the 
last  Adam  was  made  a  quickening  spirit.  Howbeit 
that  was  not  first  which  is  spiritual,  but  that  which 


IN  THE    GRAVE.  341 

is  natural ;  and  afterward  that  which  is  spiritual.  The 
first  man  is  of  the  earth,  earthy :  the  second  man  is  the 
Lord  from  heaven.  As  is  the  earthy,  such  are  they 
also  that  are  earthy :  and  as  is  the  heavenly,  such  are 
they  also  that  are  heavenly.  And  as  we  have  home 
the  image  of  the  earthy,  we  shall  also  bear  the  image 
of  the  heavenly."  "  It  dotli  not  yet  appear  what  we 
shall  be  ;  but  this  we  know,  that  when  he  shall  appear, 
we  shall  be  like  him,  for  we  shall  see  him  as  he  is." 
And  this  likeness  takes  in  the  body  as  well  as  the  soul. 
What  a  body  was  that,  which  after  his  resurrection 
could  render  itself  visible  and  invisible  at  pleasure ; 
which  walls  and  doors  could  not  exclude ;  which  mov- 
ed with  the  ease  and  expedition  of  thought ;  which 
ascended  up  on  high  without  impulsion ;  which  ap- 
peared to  Saul,  and  at  noonday  shone  above  the  bright- 
ness of  the  sun ;  in  which  he  is  now  worshipped  by  all 
the  angels  of  God  ;  and  in  which  he  will  judge  the 
world  in  righteousness,  and  reign  for  ever  and  ever ! 
But  this,  O  believer,  is  the  model  of  thy  destination. 
"  We  look  for  the  Saviour,  the  Lord  Jesus  Christ ; 
who  shall  change  our  vile  body,  that  it  may  be  fashion- 
ed like  unto  his  glorious  body,  according  to  the  work- 
ing whereby  he  is  able  even  to  subdue  all  things  unto 
himself. " 

— Let  this  assurance  and  confidence  lead  us  to  bless 
God  for  revelation,  and  the  explicitness  of  its  discov- 
eries. With  us  the  darkness  is  past,  and  the  true  light 
shineth.  And  what  does  it  leave  undiscovered  that  is 
important  to  our  safety,  or  cur  welfare,  or  our  com- 
fort ?  Whatever  reasonings  and  conjectures  the  Heath- 
en had  with  regard  to  a  future  state,  it  is  well  known 
they  gave  up  the  body.    No  one  for  a  moment  ever 


342  THE   CHRISTIAN, 

supposed  that  the  grave  could  re-open,  and  the  dead 
arise.  When  Paul  was  at  Athens  (where  the  immor- 
tality of  the  soul  was  frequently  asserted,)  and  preach- 
ed unto  them  Jesus  and  the  resurrection ;  even  the 
men  of  science,  forgetting  the  gravity  that  became  their 
character,  "  mocked  !'*  and  said,  "  What  will  this  bab- 
bler say  ?  "  But  there  is  not  a  peasant  or  a  child  in 
our  land  of  vision,  but  knows  that  the  dead,  small  and 
gi-eat,  will  stand  before  God. 

— This  prospect  should  comfort  you  in  the  loss  of 
your  connexions.  You  are  not  forbidden  to  feel — 
"  Your  grief  becomes  you,  and  your  tears  are  just." 
Jesus  wept.  But  "  Weeping  must  not  hinder  sowing." 
"  I  would  not  have  you  to  be  ignorant,  brethren,  con- 
cerning them  which  are  asleep,  that  ye  sorrow  not, 
even  as  others  which  have  no  hope.  For  if  we  believe 
that  Jesus  died  and  rose  again,  even  so  them  also 
which  sleep  in  Jesus  will  God  bring  with  him."  "But 
they  were  so  dear !  "  They  were.  But  they  are  much 
dearer  now.  They  have  left  all  their  imperfections, 
and  all  their  sorrows  behind — 

"  They  sleep  in  Jesus,  and  are  blest : 
How  sweet  their  slumbers  are  ; 
From  suffering  and  from  sin  released, 
And  freed  from  every  care." 

And  this  is  not  all.  "  Martha !  Thy  brother  shall 
rise  again.  Rachel !  You  weep  for  your  child,  and 
refuse  to  be  comforted,  because  he  is  not." — "Why 
was  this  loved  babe  born  ?  why  was  I  torn  with  pain 
at  his  birth,  and  again  rent  with  anguish  at  his  death  ? 
What  pur{)ose  has  his  brief  history  answered  ?  What 
has  now  become  of  him  ^ '      These  and  a  thousand 


IN  THE    GRAVE.  343 

other  inquiries  which  the  busy  mind  will  ask,  could 
never  have  been  answered,  but  for  this  book, — never 
so  precious  as  in  the  hour  of  trouble.  There  the  mys- 
tery is  explained.  There,  you  learn,  that  a  sparrow 
falleth  not  to  the  ground  without  your  heavenly  Fath- 
er ;  that  the  present  is  only  the  threshold  of  existence ; 
that  the  soul  of  this  infant  is  now  in  the  Shepherd's 
bosom,  and  that  his  body  will  not  perish,  but  be  seen 
again,  "  all  heavenly  and  divine."  "  Refrain  thy  voice 
from  weeping,  and  thine  eyes  from  tears  ;  for  thy  work 
shall  be  rewarded,  saith  the  Lord ;  and  thy  children 
shall  come  again  from  the  land  of  the  enemy."  O  ye 
children !  who  are  yet  spared,  and  are  now  responsi- 
ble for  your  conduct ;  let  this  comfort  be  put  into  our 
heaits  witli  regard  to  you.  Remember  your  Creator. 
Live  and  die  in  the  Lord  ;  and  then,  though  we  lose 
you  for  a  moment,  you  shall  be  restored  to  us,  equal  to 
the  angels,  and  be  the  children  of  God,  being  the  chil- 
dren of  the  resurrection.  And  you,  parents !  endear- 
ed by  so  much  affection,  and  whose  venerable  looks 
remind  us  of  separation  ;  fear  not  to  go  in  good  time. 
We  will  rock  the  cradle  of  your  age  ;  and  comfort  you 
on  the  bed  of  languishing;  and  kiss  your  cold  cheeks, 
and  close  your  eyes,  and  lay  you  in  the  dust — But  we 
shall  see  you  again  ;  and  our  heart  shall  rejoice,  and  our 
joy  no  one  taketh  from  us. 

— And  let  this  animate  you  when  looking  towards 
your  own  grave.  And  surely  some  of  you  must  be 
thinking  of  it.  Your  complaints,  your  infirmities,  your 
years,  must  lead  you  to  ask,  How  long  have  I  to  live.' 
Well!  if  you  are  a  Christian,  you  have  every  reason  to 
think  of  it  with  resignation  and  pleasure.  God  says 
to  you,  as  he  did  to  Jacob  trembling  on  the  confines  of 


344  THE  CHRISTIAN, 

Egypt,  "  Be  not  afraid  to  go  clown :  I  will  go  down 
with  thee  ;  and  I  will  bring  thee  up  again."  He  will 
watch  over  your  sleeping  dust,  and  he  will  bid  it  rise. 
If  it  be  trying  to  part  with  your  companion  the  body, 
remember  it  is  only  for  a  time ;  and  it  will  be  restored 
to  you  in  the  image  of  God's  Son.  Say  then,  "  I  am 
not  following  cunningly  devised  fables.  I  build  upon 
a  rock.  It  is  tiaie,  sin  takes  away  my  health  and 
breath,  and  lays  my  body  down  in  the  grave.  But  1 
hear  Him  saying  among  the  tombs,  I  am  the  resurrec- 
tion and  the  life ;  he  tiiut  believeth  in  me,  though  he 
were  dead,  yet  shall  he  live  ;  and  he  that  liveth  and  be- 
lieveth in  me  shall  never  die.  At  the  sound  of  this,  I 
take  courage  and  go  forward.  I  am  not  stumbling 
over  a  precipice,  uncertain  where  I  shall  fall,  and  not 
knowing  that  I  shall  ever  rise.  I  descend  into  the 
grave  by  a  gentle  flight  of  steps,  leaning  on  my  Belov- 
ed and  my  Friend — I  choose  to  die.  It  is  thou,  my 
God,  my  Saviour,  who  callest  me ;  and  I  give  up  my 
life  into  thy  hand,  assuredly  persuaded,  that  thou  art 
able  and  willing  and  engaged  to  return  it."  This  is  not 
empty  declamation.  I  have  taken  the  very  language 
from  the  lips  of  a  dying  saint — I  stood  by — and  after 
she  had  surveyed  her  reduced  and  wrinkled  hands  and 
arms,  she  ended  her  address — and  life  too,  a  few  mo- 
ments after — with  the  words  of  the  sweet  Psalmist  in 
our  British  Israel : 

*'  Oft  have  I  heard  thy  threat'nings  roar. 

And  oft  endur'd  the  grief: 
And  when  thy  hand  hath  press'd  me  sore, 
Thy  grace  was  my  relief. 


IN  THE  GRAVE.  345 

A  long  experience  I  have  known 

Thy  sovereign  pow'r  to  save  ; 
At  thy  command  I  venture  down 

Securely  to  the  grave. 

When  I  lie  buried  deep  in  dust, 

l\Iy  flesh  shall  be  thy  care  ; 
Those  with'ring  limbs  with  thee  I  trust. 

To  raise  them  strong  and  fair." 

— But  what  is  all  this  to  some  of  you,  my  brethren  ? 
Let  me  speak  freely ;  and  do  not  consider  me  as  your 
enemy  because  I  tell  you  the  truth.  Who  of  you 
have  not  frequently  been  at  the  grave  of  a  neighbor,  a 
friend,  a  relation  ?  Sometimes  you  have  been  deeply 
impressed  there.  But  how  soon  did  the  impression 
wear  off;  and  you  renewed  your  pursuit  of  the  world, 
as  eagerly  as  if  you  had  never  heard,  never  seen,  never 
felt  that  all  was  vanity  and  vexation  of  spirit. 

What  do  you  think  of  your  own  grave  ?  Perhaps 
the  thought  never  enters  your  mind  ;  or  if  it  does,  you 
deem  it  an  impertinent  and  hateful  intruder ;  and  you 
drive  it  from  you,  as  you  would  a  serpent.  Some  of 
you  have  been  led  down  very  nearly  to  the  grave,  by 
perilous  accident  or  disease.  And  how  did  it  appear  ? 
l)id  it  not  seem  an  awful  thing  to  enter  an  invisible 
and  changeless  state  ?  Did  you  not  turn  your  face  to 
the  wall  and  weep  ?  If  ever  you  prayed,  was  it  not 
then?  "O  spare  me  a  little,  that  I  may  recover 
strength,  before  I  go  hence  and  be  no  more."  Where 
now  are  the  confessions  and  vows  of  that  hour  ?  Per- 
haps the  very  scene  is  rendered  disagreeable  by  your 
apostasy  from  your  convictions — your  endeavor  to  for- 
get it — and  you  shun  the  Christian,  and  the  Minister 


346  THE  CHRISTIAN, 

you  called  in,  because  they  are  now  v/itnesses  against 
you. 

Here  is  an  awful  case.  And  what  can  you  do? 
If  you  wait,  the  grave  is  your  house — and  you  know 
you  must  enter  it.  You  may  play  the  infidel ;  you 
may  deny  the  truth  of  the  gospel ;  but  it  is  useless  to 
deny  that  you  are  on  the  borders  of  the  grave — you 
may  reason  about  it ;  you  may  look  up  and  curse  God 
and  your  King.  But  you  cannot  escape.  Perhaps 
you  would  be  shocked  to  be  unburied ;  but  this  is  not 
likely  to  be  your  case.  You  may  have  a  good  grave — 
a  much  better  grave  than  many  of  your  neighbors ; 
and  it  will  afford  your  body  ease ;  and  in  this  sense, 
the  clods  of  the  valley  will  be  sweet  about  you.  But 
is  there  not  a  spirit  in  man  ?  Where  will  your  soul 
be  while  your  body  is  resting  in  the  grave  ?  Yea,  and 
how  is  the  body  to  be  disposed  of  at  last  ? 

The  Lord  Jesus  will  raise  i/oit,  as  well  as  his  peo- 
ple ;  but  his  agency  will  have  a  very  different  principle. 
The  resurrection  of  the  godly  will  be  performed  by 
him — as  their  Lord  and  Redeemer,  under  the  adminis- 
tration of  grace ;  but  the  wicked  will  be  raised  by  him 
as  the  Ruler  and  the  Judge,  under  an  administration 
of  law ;  for  they  are  under  the  law,  and  not  under 
grace.  They  refused  the  ransom,  and  died  in  their 
guilt;  and  the  grave  received  them  as  crimi:ials  in 
charge  bound  over  to  justice — for  as  many  as  are  under 
the  law,  are  under  the  curse ;  and  as  they  live,  and 
die — so  they  rise  the  same. 

There  is  also  a  difference  in  the  bodies  revived. 
What  the  bodies  of  the  righteous  will  be  you  have 
heard ;  but  they  that  sow  to  the  flesh  shall  of  the  flesh 
reap  corrwption.    The  evils  attached  to  yon,r  bodies 


IN  THE  GRAVE.  B4^ 

will  not  be  left  in  the  grave,  but  will  cleave  to  them  for 
ever ;  and  they  will  inherit  the  seeds  of  disease  and 
the  principles  of  deformity ;  and  they  will  have  the 
same  raging  appetites  and  passions  —  but  all  unin- 
dulged. 

The  conditions  following  also  differ.  "  And  many 
of  them  that  sleep  in  the  dust  of  the  earth  shall  awake, 
some  to  everlasting  life,  and  some  to  shame  and  ever- 


is  coming,  in  which  all  that  are  in  the  graves  shall 
hear  his  voice,  and  shall  come  forth :  they  that  have 
done  good,  unto  the  resurrection  of  life ;  and  they  that 
have  done  evil,  unto  the  resurrection  of  damnation." 
Thus  both  the  chief  butler  and  chief  baker  were  re- 
leased at  the  same  time,  and  from  the  same  confine- 
ment— the  one  to  be  advanced,  and  the  other  to  be 
executed.  The  grave,  to  the  believer,  is  an  avenue  to 
heaven.  It  is  the  dress-chamber,  in  which  the  Church 
puts  on  her  beautiful  garments,  to  arise  and  meet  the 
Lord  in  the  air.  But  to  others,  it  is  the  condemned 
cell  in  which  the  malefactor  is  lodged  till  he  is  led  out 
to  punishment.  That  can  hardly  be  called  a  deliver- 
ance, that  releases  a  man  from  a  bad  condition  and 
consigns  him  to  a  worse.  It  would  be  well  if  the 
bodies  of  tlie  wicked  could  remain  where  by  death 
they  are  deposited  ;  but  this  is  impossible.  The  bodies 
— those  bodies  which  you  have  so  indulged,  so  pam- 
pered, so  adorned  ;  the  bodies  which  death  delivers 
to  the  worms,  the  resurrection  will  deliver  to  the 
flames ! 

And  where  are  you  now  ?  Take  the  hemp  or  the 
steel,  and  destroy  yourself.  Ah !  this  too  is  impossi- 
ble.   The  soul  is  instantly  before  God.    You  have  got 


348  THE  CHRISTIAN, 

rid  only  of  one  part  of  you.  And  even  the  part  you 
have  demolished,  will  be  reanimated  and  rendered  in- 
vulnerable— and  you  shall  seek  death,  but  shall  not 
find  it;  and  shall  desire  to  die,  but  death  shall  flee 
from  you. 

— But  why  do  I  thus  address  you  ?  It  is  that,  by 
awakening  your  consciences  from  a  fatal  security,  I 
may  in  time  dispose  you  to  ask,  "  What  must  I  do  to 
be  saved  ?  "  I  am  sure  of  this,  that  I  would  not  have 
enlarged  upon  your  awful  condition  had  I  not  believed 
that  there  is  hope  in  Israel  concerning  this  thing ;  and 
that  none  of  you  are  excluded  from  it  unless  those  who 
exclude  themselves.  But  so  it  is.  The  Saviour  stands 
before  you  in  all  the  combined  forms  of  power  and  of 
pity.  He  is  able — he  is  willing  to  save  unto  the  utter- 
most. Seek  him  while  he  may  be  found.  Call  upon 
him  while  he  is  near.  Wait  for  no  qualifications  to 
recommend  you  to  his  gracious  notice.  He  requires 
none.  If  Paul  and  Silas  were  here,  they  would  say, 
"Believe  on  the  Lord  Jesus  Christ,  and  thou  shalt  be 
saved."  Plead  not,  as  an  objection,  your  unworthiness. 
This  should  only  increase  the  earnestness  of  your  ap- 
plication. Behold  the  number  and  the  character  of 
those  who  have  obtained  mercy.  Read  his  word :  and 
hear  him  not  only  allowing,  but  inviting  and  com- 
manding you  to  approach,  with  the  assurance,  "  Him 
that  Cometh  unto  me,  I  will  in  no  wise  cast  out."  Obey 
his  voice.  Commit  yourselves  into  his  hands.  And 
you  shall  never  come  into  condemnation,  but  shall  pass 
from  death  unto  life.  And  though  even  then,  if  you 
wait,  the  grave  is  your  house,  it  will  only  be  a  peaceful 
and  temporary  residence  to  sleep  in;  and  you  will 
finally  enter  anotlier  house — a  building  of  God,  a  house 
not  made  with  hands — eternal  in  the  heavens. 


IN  HEAVEN.  349 

LECTURE  XII. 

THE    CHRISTIAN,    IN    HEAVEN. 

"  Who  hath  brought  life  and   immortality  to   light  through   the 
Gospel."— 2  Tim.  i.  10. 

Did  the  Heathen  then  know  nothing  of  life  and  im- 
mortahty  before  ?  They  had  their  schools  and  their 
philosopliers.  Some  of  them  acquired  great  distinction 
and  fame.  Their  sagacity  and  learning  were  deep  and 
extensive.  They  were  enriched  by  a  long  succession 
of  preceding  discoveries  and  improvements.  In  the 
various  arts  and  sciences  they  much  excelled  ;  and  he 
that  would  see  a  fine  piece  of  statuary  must  fetch  it 
from  the  ruins  of  Greece  and  Rome.  But,  as  to  the 
things  of  God,  we  are  assured  by  one  who  was  well 
quahfied  to  judge,  "They  were  vain  in  their  imagina- 
tions: their  foolish  heart  was  darkened.  And  profess- 
ing themselves  wise,  they  became  fools." 

They  had  indeed  their  surmisings  concerning  a  fu- 
ture state  ;  they  brought  forward  some  strong  proba- 
bilities in  its  favor ;  and  aided  in  their  reasonings  by 
hints  of  unacknowledged  tradition,  some  fine  and 
worthy  sentiments  escaped  from  them.  But  they 
never  taught  life  and  immortality  as  a  doctrine;  they 
never  employed  it  as  a  principle  and  motive.  They 
had  no  authority  to  publish  it  to  others :  and  not  one 
of  them  was  sure  of  the  thing  in  his  own  mind.  And, 
as  Pale}' vv'ell  remarks,  "Conjecture  and  opinion  are 
not  knowledge :  and  in  religion,  nothing  more  is  known 
than  is  proved."    Thus  the  world  by  loisdom  knew  not 


350  THE   CHRISTIAN, 

God  ;  and  if  this  was  the  case  with  the  wise  and  the 
leai-ned,  what  was  it  witli  the  common  people,  with 
the  old,  with  children,  with  the  busy  and  engrossed, 
who  could  only  eat  their  bread  by  the  sweat  of  their 
brow  ?  The  Apostle,  therefore,  speaking  of  the  Gen- 
tiles, says,  they  were  left,  "  If  haply  they  might  feel  af- 
ter Him,  and  find  Him" — an  expression  borrowed  from 
the  blind,  who  grope  for  their  object,  and  their  way, 
uncertain  of  success,  and  in  danger  of  hurting  them- 
selves by  their  own  efforts. 

But  did  not  the  Jews  know  ?  We  make  no  scruple 
to  say,  they  did.  To  them  pertained  the  oracles  of 
God.  He  gave  his  word  unto  Jacob  ;  his  statutes  and 
his  judgments  unto  Israel;  and  dealt  not  so  with  any 
other  people.  David  said,  "  Thou  shalt  guide  me 
with  thy  counsel,  and  afterward  receive  me  to  glory." 
Jacob,  even  in  death,  was  "  waiting  for  the  salvation 
of  God."  How  explicit  was  the  profession  of  Job,  "  I 
know  that  my  Redeemer  liveth,  and  that  he  shall  stand 
at  the  latter  day  upon  the  earth ;  and  though  after  my 
skin  worms  destroy  this  body,  yet  in  my  flesh  shall  I 
see  God :  whom  I  shall  see  for  myself,  and  mine  eyes 
shall  behold,  and  not  another,  although  my  reins  be 
consumed  within  me." 

— How  then  could  "  life  and  immortality  be  brought 
to  light  through  the  Gospel  ? "  We  answer.  The 
word  Gospel  may  be  taken  two  ways.  The  one  more 
general,  for  revelation  at  large ;  and  thus  it  is  to  be 
understood  when  it  is  said,  "  The  Gospel  was  preached 
to  the  Jews,  but  the  word  preached  did  not  profit 
them."  And  thus  it  is  to  be  understood  when  it  is 
said,  "the  Scripture,  foreseeing  that  God  would  justify 
the  heathen  through  faith,  preached  before  the  gospel 


IN  HEAVEN.  351 

unto  Abraham,  saying,  in  thee  shall  all  nations  be 
blessed."  The  other  is  more  restricted,  and  signifies 
the  evangelical  dispensation:  commencing  with  the 
ministiy  of  our  Lord,  and  including  not  only  the  dis- 
courses which  he  personally  delivered,  but  all  the 
inspired  communications  of  the  Apostles.  Now,  if 
we  take  the  word  Gospel  here  in  the  former  sense,  the 
meaning  is,  that  it  brought  life  and  immortality  to 
light  really.  But  if  taken  in  the  latter  sense,  then  the 
meaning  is,  that  it  brought  life  and  immortality  to  light 
jpreeminently.  And  it  must  be  confessed  that  this  is 
the  more  common  acceptation  of  the  term,  and  so  it  is 
required  to  be  taken  in  the  passage  before  us.  The 
dawn  was  visible  before :  but  now  the  day  appeared. 
To  the  Jews  the  Sim  of  Righteousness  was  below  the 
horizon ;  on  us  he  has  risen  with  healing  under  his 
wings  ;  and  Christians  are  all  the  children  of  the  light 
and  of  the  day:  God  having  provided  some  better 
thing  for  us,  that  they  without  us  should  not  be  made 
perfect.  Hence  our  Saviour  said  to  his  disciples — not 
comparing  them  with  the  Gentiles,  but  with  their  own 
nation  :  "  Many  prophets  and  righteous  men  have  de- 
sired to  see  the  things  that  ye  see,  and  have  not  seen 
them  ;  and  to  hear  the  tilings  which  ye  hear,  and  have 
not  heard  them.  But  blessed  are  your  eyes  for  they 
see,  and  your  ears  for  they  hear." 

Therefore,  while  for  a  knowledge  of  life  and  im- 
mortality we  repair  to  the  Scripture  only,  we  must  look 
peculiarly  into  the  New  Testament,  where  we  ara 
furnished  with  clearer  decisions,  and  ampler  represen- 
tations ;  and  above  all,  with  illustrations  and  pledges, 
in  a  risen  and  glorified  Saviour.  Here  again  the 
unrivalled  excellency  of  Christianity  appears.    How 


352  THE   CHRISTIAN, 

unsatisfactory',  how  cold,  how  mean,  how  gross,  how 
absurd,  how  disgusting,  are  the  intimations  of  Deism, 
the  Elysian  fields  of  Pagan  poetry,  the  rewards  of 
Hindooism,  the  paradise  of  Mahomedism,  —  when 
placed  by  the  side  of  the  "  hfe  and  immortality  brought 
to  light  through  the  gospel !  " 

Through  the  discoveries  of  this  gospel  we  are  going 
to  finish  our  series  of  Lectures,  by  viewing  the  Chris- 
tian in  his  final  destination.  You  have  seen  him — In 
Christ,  the  source  of  all  his  principles,  and  consola- 
tions, and  hopes.  You  have  seen  him — Withdrawing 
into  his  Closet,  and  dealing  much  with  God  alone. 
You  have  seen  him — Leaving  his  retirement,  and  step- 
ping into  his  Family,  and  with  his  house  serving  God. 
You  have  seen  him — Joining  himself  to  God's  peo- 
ple ;  and  walking  in  the  Church  in  all  the  command- 
ments and  ordinances  of  the  Lord  blameless.  You 
have  seen  him — In  the  World,  but  not  of  it.  You 
have  seen  him — Safe  and  sanctified  in  Prosperity. 
You  have  seen  him — Supported  and  comforted  in  Ad- 
versity. You  have  seen  him — In  his  Spiritual 
Sorrows  hanging  his  harp  on  the  willows.  You  have 
seen — The  Joy  of  the  Lord  his  strength.  You  have 
surveyed  him — In  the  valley  of  the  shadow  of  Death, 
and  have  seen  that  his  end  is  peace.  You  have  seen 
him  though — Laid  in  the  Grave,  not  left  there ;  but 
rising  into  newness  of  life.  And  now  you  are  to  view 
him — In  Heaven.  Four  things  will  engage  your  at- 
tention.    The 

I.  Regards  the  degree  of  our  present  know- 
ledge OF  THE  HEAVENLY  WORLD. The 

II.  The   MANNER    IN  WHICH    THE    ScRIPTURE   AIDS 


IN  HEAVEN.  353 

us    IN   CONCEIVING  OF  A  SUBJECT    SO    VAST  AND   DIFFI- 
CULT.— The 

III.      Its  PRINCIPAL  CONSTITUENTS. And 

iv.  the  instructions  and  impressions  we 
should  derive  from  the  contemplation  of  the 
Christian  in  the  possession  of  it. 

I.  Regards  the  degree  of  our  present  know- 
ledge OF  THE  HEAVENLY  WORLD. 

Have  you  never,  my  brethren,  w^hen  perusing  the 
sacred  writings,  been  struck  with  a  kind  of  contradic- 
tion ?  Here,  in  one  place,  you  say,  I  read  that  "life 
and  immortality  are  brought  to  light ;"  and  in  another, 
I  am  told  of  "  the  glory  that  shall  be  revealed."  In  one 
I  am  assured,  that"  eye  hath  not  seen,  nor  ear  heard, 
nor  have  entered  into  the  heart  of  man  the  things 
which  God  hath  prepared  for  them  that  love  him." 
And  yet  in  another  it  is  said,  "  God  hath  revealed  them 
unto  us  by  his  spirit."  But  this  apparent  contradiction 
supplies  us  with  the  fact  we  are  remarking;  and  the 
apostle  John  has  fully  expressed  it  when  he  says,  "It 
doth  not  yet  appear  what  we  shall  be ;  but  this  we 
know,  that  when  he  shall  appear  we  shall  be  like  him, 
for  we  shall  see  him  as  he  is."  That  is,  we  know 
something  of  it ;  but  much,  very  much,  remains  con- 
cealed. We  have  some  developements  in  the  sacred 
pages,  and  in  the  illuminations  of  the  Holy  Ghost — 

Yet  we  are  able  only  to  survey 
Dawnings  of  beams,  and  glimmerings  of  day; 
Heaven's  fuller  affluence  mocks  our  dfizzled  sight; 
Too  great  its  swiftness,  and  too  strong  its  light. 

30 


354  THE   CHRISTIAN, 

Of  the  full  disclosure  of  the  heavenly  world,  there  is 
a  moral  and  a  natural  prevention.  It  would  not  be 
proper,  if  it  were  possible :  and  it  would  not  be  possi- 
ble, if  it  were  proper.  Let  us  explain.  I 
The  only  wise  God  has  attempered  even  our  senses 
to  our  present  condition.  The  measure  in  which  we 
possess  tiiem,  is  admirably  fitted  to  the  functions  and 
enjoyments  of  life.  It  is  easy  to  perceive  that  if  our 
feehng  was  more  exquisite,  it  would  annoy  us ;  and 
that  if  our  hearing  was  increased,  it  would  prove  our 
inconvenience  ;  and  that  if  our  eye  was  to  become  mi- 
croscopic, we  should  be  afraid  to  move.  It  is  precise- 
ly the  same  with  our  knowledge.  This  is  adjusted  in 
conformity  to  the  claims  of  our  present  sphere  of  ac- 
tion and  happiness.  We  are  now  in  a  mixed  state, 
where  sorrow  is  necessary  as  well  as  pleasure ;  and 
darkness  as  well  as  light.  Some  duties,  if  they  do  not 
entirely  result  from  our  ignorance,  are  enforced  by  it. 
Witness  the  admonition  of  the  Saviour:  "Watch, /or 
ye  know  not  the  day  or  tlie  hour  wherein  the  Son  of 
man  cometh."  We  are  in  a  course  of  trial  and  disci- 
pline; where  the  grand  principle  of  our  training  is 
confidence ;  where  we  are  to  walk  by  faith,  and  not  by 
sight ;  for  we  are  to  honor  God  by  trusting  in  him ; 
and  to  follow  the  example  of  our  father  Abraham,  who 
"by  faith,  when  he  was  called  to  go  out  into  a  place 
which  he  should  afterwards  receive  for  an  inheritance, 
obeyed,  and  went  out,  not  knowing  whither  he  went" 
— satisfied  with  his  Guide,  and  the  assurance  he  had 
received ;  and  leaving  all  the  inquiries  which  restless 
curiosity,  and  proud  reasonings,  and  conferring  with 
flesh  and  blood,  would  have  gendered,  as  unworthy  a 
thought. 


IN  HEAVEN.  355 

We  may  venture  to  affirm,  that  if  heaven  was  novir 
f  Ily  laid  open  to  our  view,  it  would  be  so  impressive 
and  engrossing,  as  to  render  every  thing  here  insignifi- 
cant and  uninteresting,  and  loosen  and  detach  us  from 
all  our  present  engagements.  St.  Pierre  tells  us  of  his 
returning  to  France  in  a  ship  that  had  been  absent  sev- 
eral years  in  the  East  Indies.  "  And  when,"  says  he, 
"  the  crew  approached  their  native  country,  they  were 
all  eagerness  to  discei-n  it.  Some  of  them  mounted 
the  rigging :  some  of  them  employed  the  glass.  By- 
and-by  an  exclamation  was  heard,  '  Yonder  it  is !  * 
Then  they  became  thoughtful,  and  listless.  But  when 
they  drew  nearer,  and  began  to  discover  the  tops  of  the 
hills  and  towers,  that  reminded  them  of  the  spots  on 
which  they  had  been  brought  up  ;  they  knew  not  how 
to  contain  themselves.  They  dressed  themselves  in 
their  best  apparel ;  they  brought  out  the  presents  de- 
signed for  their  connexions.  But  when  the  vessel  en- 
tered the  harbor ;  and  they  saw  their  friends  and  rela- 
tions on  the  quay,  stretching  forth  their  hands  to 
embrace  them,  many  of  them  leaped  from  the  ship, 
and  other  hands  Avere  employed  to  bring  it  to  its  moor- 
ings." Ah  !  Christians,  could  you  see  the  better  coun- 
try from  which  you  were  born,  and  to  which  you  are 
bound  —  could  you  behold  your  connexions  there, 
ready  to  receive  you ;  your  station  would  soon  be  de- 
serted, and  other  agents  would  be  wanted  to  carry  on 
their  concerns. 

We  go  further:  and  we  say  that  the  full  disclosure 
of  heaven  would  not  only  derange  the  present  order 
of  things,  but  endanger,  injure,  and  destroy  the  very 
being  to  whom  it  was  presented.  Our  physical  powers 
have  their  hmits ;  and  from  many  instances  in  the 


S5&  THE  CHRISTIAN, 

Scriptures,  we  see  the  effects  of  an  excess  of  excite- 
ment or  impression.  Accustomed  as  she  was  to  gran- 
deur, the  queen  of  Sheba,  at  the  sight  of  Solomon's 
gloiy,  liad  no  more  spirit  in  her.  Jacob  fainted  away 
when  he  saw  the  wagons  to  convey  him  to  his  son 
Joseph.  When  the  angel  approached  Daniel,  there 
was  no  strength  in  him,  for  his  comeliness  was  turned 
in  him  to  corruption.  And  though  John  had  often 
reclined  on  his  bosom,  when  the  Saviour  appeared  to 
him,  he  fell  at  his  feet  as  dead.  No ;  we  have  not 
eyes  to  see  that  brilliancy  now ;  we  have  not  ears  to 
endure  that  melody  now ;  we  have  not  frames  to  bear 
up  under  that  weight  of  glory  novi^.  "Flesh  and 
blood  cannot  inherit  the  kingdom  of  God," 

The  full  knowledge,  therefore,  is  no  more  practica- 
ble, than  it  is  expedient.  We  have  no  adequate  me- 
dium of  receiving  the  communication;  and  heaven 
entering  the  mind  now,  is  hke  the  sun  entering  the 
house  through  a  few  little  crevices,  or  the  sea  flowing 
through  the  hollow  of  a  straw.  There  is  an  amazing 
force  in  language,  as  we  see  in  some  most  powerful 
and  affecting  works :  but  words,  however  chosen,  can 
no  more  express  heaven,  than  paint  can  do  justice  to 
light,  or  heat,  or  joy.  All  our  modes  of  apprehending 
and  feeling,  are  not  refined  and  exalted  enough  to  take 
a  complete  hold  of  an  object  so  peculiar  aisd  spiritual. 
Even  our  thoughts,  that  seem  to  "leave  dull  mortality 
behind,"  here  labor  and  strive  in  vain :  and  one  of  the 
sublimest  understandings  that  ever  soared,  even  also 
when  inspired,  could  only  exclaim,  "  Oh !  how  great 
is  the  goodness  which  thou  hast  laid  up  for  them  that 
fear  thee." 

This,  however,  is  not  to  be  taken  absolutely.    With 


IN  HEAVEN.  357 

all  our  deficiencies,  we  are  not  ignorant  of  the  reality 
of  this  glory:  nor  are  we  unfurnished  with  such  a 
degree  of  information  concerning  it,  as  our  duty  and 
our  welfare  allow  and  require. — And  we  proceed, 

IT.    To  observe  how  the  Scripture  aids  us  in 

CONCEIVmG  OF  A  SUBJECT  SO  DIFFICUIiT  AND  VAST. 

It  does  this  four  ways. 

First,  It  enables  us  to  conceive  of  it  negatively. 
Thus  it  tells  us  what  it  is  not,  removing  from  it  every 
thing  we  know  and  feel  to  be  dreadful,  or  trying,  or 
distressing.  And  such  representations  we  are  prepared 
to  understand  and  to  feel,  by  a  sad  and  common  ex- 
perience. For  often  in  a  world  like  this,  our  most  live- 
ly apprehension  of  good  is  the  removal  of  evil ;  and 
our  most  inviting  notion  of  joy  is  the  cessation  of 
grief  Hence  the  sacred  writers  assure  us,  "They 
shall  hunger  no  more,  nor  thirst  any  more.  Neither 
shall  the  sun  light  on  them,  nor  any  heat.  There 
shall  be  no  more  curse.  God  shall  wipe  away  all 
tears  from  their  eyes ;  and  there  shall  be  no  more 
death,  neither  sorrow,  nor  crying ;  neither  shall  there 
be  any  more  pain ;  for  the  former  things  are  passed 
away. " 

Secondly,  It  enables  us  to  conceive  of  it  figuratively. 
Figures  are  like  dress ;  they  are  now  used  for  orna- 
ment, but  they  were  introduced  from  necessity.  They 
were  originally  used  not  to  embellish,  but  to  explain ; 
and  we  want  them  for  the  same  purpose  still.  How 
can  the  mind,  while  incarnate,  any  more  discern  than 
operate,  but  through  the  senses,  the  mediums  of  all 
sensation  and  reflection  ?    How  can  we  reach  the  dis- 


^S68  THE   CHRISTIAN, 

tant,  but  by  the  intervention  of  what  is  near?  How 
can  we  undei-stand  what  is  difficult,  but  by  the  appli- 
cation of  what  is  familiar  ?  How  can  we  hold  com- 
munion with  things  unseen  and  eternal,  but  by  means 
of  those  which  are  seen  and  temporal  ?  What  won- 
der therefore  that  the  wisdom  of  God  should  have 
levied  a  tax  on  all  that  is  inviting  in  the  intercourses 
of  life,  and  in  the  productions  and  appearances  of  na- 
ture, to  afford  us  emblems  and  illustrations?  What 
wonder  that  we  should  read  of  rivers  of  pleasure ;  of 
trees  of  life :  of  robes  and  crowns ;  of  feastings  and 
mirth;  of  treasures  and  triumphs — and  a  thousand 
other  images  serving  to  hold  forth  a  little  of  the  better 
and  enduring  substance? 

Thirdly^  It  helps  us  to  conceive  of  it  comparatively. 
It  is  a  blessed  change  Christians  now  experience  in 
passing  from  death  unto  life.  Now  are  they  the  sons 
of  God ;  and  they  have  the  spirit  of  adoption.  They 
have  tasted  that  the  Lord  is  gracious ;  and  they  know 
the  things  that  are  freely  given  them  of  God.  But 
though  the  sacred  writers  view  grace  and  glory  as  in- 
separable, and  indeed  consider  them  as  in  the  same 
kind,  they  remark  the  difference  there  is  in  degree. 
Here  the  new  creature  is  in  its  infancy ;  there  it  comes 
to  the  measure  of  the  fulness  of  the  stature  of  Christ. 
Here  we  are  faithful  over  a  few  things ;  there  we  are 
made  rulers  over  many  things.  Here  we  are  saved  by 
hope ;  there  we  possess  the  reality.  Here  we  walk  by 
faith  ;  there  by  sight.  Now  we  have  the  first-fruits  of 
the  Spirit ;  then  the  whole  harvest.  Now  we  have 
the  earnest ;  then  the  inheritance. 

The  Ch)-istian  is  therefore  led  from  his  present  ex- 
perience to  his  future  attainments;  and  there  is  no  way 


IN  HEAVEN.  359 

of  his  conceiving  of  heaven  so  affecting,  as  to  take  his 
best  views  and  frames  now,  and  to  imagine  them 
perfect  and  perpetual.  He  can  learn  more  from  one 
hour's  communion  with  God,  than  from  all  the  books 
he  ever  read.  There  are  ordinances,  in  the  use  of 
which  he  is  sometimes  filled  with  all  joy  and  peace  in 
believing ;  and  he  can  say, 

"  If  such  the  sweetness  of  the  streams, 

What  must  the  fountain  be; 
Where  saints  and  angels  draw  their  bliss 

Immediately  from  Thee  ?" 

There  are  spots  in  his  walks  rendered  sacred  by  his 
meeting  his  Lord  and  Saviour,  and  talking  with  hirn 
as  a  man  talketh  with  his  friend.  In  his  vernal  or  au- 
tumnal retreats  from  the  haunts  of  men,  he  has  sat 
beneath  the  branches  of  his  favorite  tree,  and  has  felt 
a  perfect  sympathy  with  all  that  is  innocent  and  beau- 
tiful around  him ;  and  every  thing  earthly  has  been  re- 
duced to  its  just  level  in  his  regards;  and  the  world 
has  been  conquered,  having  nothing  to  tempt  and  no- 
thing to  terrify ;  and  even  death  has  been  frownless ; 
and,  ready  to  be  dissolved,  he  could  sing, 

"  O  that  the  happy  hour  was  come, 

To  change  my  faith  to  sight  ! 
I  shall  behold  my  Lord  at  home 

In  a  diviner  light." 

Finally,  It  lieli>s  us  to  conceive  of  it  positive!}/  ' 
Telling  us  plainly,  "  That  the  upright  shall  dwell  in 
his  presence.  That  blessed  are  the  pure  in  heart,  for 
they  shall  see  God.  That  v/hen  He  who  is  our  life 
shall  appear,  we  shall  appear  with  him  in  glory.    The 


360  THE   CHRISTIAN, 

righteous  shall  go  away  into  life  eternal."    Yet  what 
does  this  mean  ?    What  does  it  include  ? — And  what 

III.  Are  THE  PRINCirAL  CONSTITUENTS  OF  THE 
HEAVENLY  STATE. 

Here  we  will  not  trifle,  or  pry  into  things  which  we 
have  not  seen.  We  shall  not  therefore  enlarge  on 
many  topics  which  have  commonly  been  connected 
with  the  subject ;  and  the  reason  is,  either  because  they 
are  not  so  explicitly  revealed,  or  because  they  are  not 
so  important  in  themselves,  as  those  articles  which  we 
are  going  to  enumerate. 

It  has  been  asked,  Are  there  degrees  in  glory  ?  We 
are  persuaded  there  are.  All  analogy  countenances 
the  conclusion.  We  see  diversities  and  inequalities 
pervading  all  the  works  of  God.  We  know  there  are 
gradations  among  angels ;  for  we  read  of  thrones  and 
dominions,  principalities  and  powers.  And  though 
all  Christians  are  redeemed  by  the  same  blood,  and 
justified  by  the  same  righteousness,  we  know  that  there 
are  degrees  in  grace.  We  know  the  good  ground 
brought  forth  in  sonie  places  thirty,  in  some  sixty,  in 
some  a  hundred  fold.  And  the  Apostle  tells  us,  "  Ev- 
ery man  shall  receive  his  own  reward  according  to  his 
own  labor."  But  here  we  approve  of  the  old  illustra- 
tion— however  unequal  in  size  these  vessels  may  be, 
when  plunged  into  this  ocean,  they  shall  all  be  equally 
filled. 

It  has  been  asked,  Shall  we  know  each  other  in 
heaven  ?  Suppose  you  should  not ;  you  may  be  as- 
sured of  this,  that  nothing  will  be  wanting  to  your 
happiness.  But  O,  you  say,  how  would  the  thought 
affect  me  now !     There  is  tlie  babe  that  was  torn  from 


IN  HEAVEN.  361 

my  bosom  ;  how  lovely  then,  but  a  cherub  now.  Thero 
is  the  friend,  who  was  as  mine  own  soul,  with  whom  I 
took  sweet  counsel,  and  went  to  the  house  of  God  in 
company.  There  is  the  dear  minister — whose  preach- 
ing turned  my  feet  into  the  path  of  peace — whose 
words  were  to  me  a  well  of  hfe.  There  is  the  beloved 
mother,  on  whose  knees  I  first  laid  my  little  hands  to 
pray,  and  whose  lips  first  taught  my  tongue  to  pro- 
nounce the  name  of  Jesus !  And  are  these  removed 
from  us  for  ever?  Shall  we  recognise  them  no  more  ? 
— Cease  your  anxieties.  Can  memory  be  amiihilated  ? 
Did  not  Peter,  James,  and  John  know  Moses  and  Ell- 
as ?  Does  not  the  Saviour  inform  us  that  the  friends, 
benefactors  have  made  of  the  mammon  of  unrighte- 
ousness, shall  receive  them  into  everlasting  habitations  ? 
Does  not  Paul  tell  the  Tliessalonians,  that  they  are  his 
hope,  and  joy,  and  crown  at  the  coming  of  our  Lord 
Jesus  Christ  ? 

Some  would  ask.  Where  is  heaven  ?  The  universe 
is  immense ;  but  what  particular  part  of  it  is  assigned 
for  the  abode  of  the  blessed,  we  cannot  determine.  It 
will  probably  be  our  present  system  renovated.  May 
we  not  infer  this  from  the  words  of  the  Apostle  Peter 
■ — "Looking  for  and  hasting  unto  the  coming  of  the 
day  of  God,  wherein  the  heavens  being  on  fire  shall  be 
dissolved,  and  the  elements  shall  melt  with  fervent  heat 
— Nevertheless,  we,  according  to  his  promise,  look  for 
new  heavens  and  a  new  earth,  wherein  dwelieth  righte- 
ousness." 

But  is  it  a  place  ?     Our  Lord  has  a  body  like  our 

own;  and  this  cannot  be  omnipresent;  and  wherever 

he  is  corporeally,  there  is  heaven — "  JVhere  I  am,  there 

shall  also  my  servants  be."    Enoch  and  Elias  have  bo- 

31 


362  THE    CHRISTIAN, 

dies ;  all  the  saints  will  have  bodies ;  and  these  cannot 
be  everywhere.  We  read  of  "the  hope  laid  up  for  us 
in  heaven."  Of  "  entering  into  the  holy  place."  "  And 
I  go,"  says  Jesus  to  his  disciples,  "  to  prepare  a  place 
for  you."  But  though  it  is  really  a  place,  we  must 
chiefly  consider  it  as  a  state.  Even  now,  happiness 
does  not  essentially  depend  on  what  is  without  us. 
What  was  Eden  to  Adam  and  Eve,  after  sin  had  filled 
them  with  shame,  and  sorrow,  and  fear  ?  But  Paul  in 
prison  was  infinitely  happier  than  Csesar  on  the  throne 
of  the  nations. 

What  then  are  we  allowed  to  reckon  upon  as  the 
grand  component  parts  of  this  exalted  state?  You 
may  reckon  upon 

— Preeminent  knowledge.  Tliis  is  a  world  of  action 
rather  than  of  science ;  and  the  wiser  men  are,  the 
more  readily  will  they  confess,  that  their  present  know- 
ledge is  unspeakably  less  than  their  ignorance.  In 
whatever  direction  they  attempt  to  penetrate,  they  arc 
checked  and  baffled.  Laboriousness  attends  every  ac- 
quirement; and  doubts  and  uncertainties  diminish  the 
value  of  every  possession.  The  difference  between 
tlie  knowledge  of  Newton  and  the  most  illiterate  peas- 
ant, will  be  far  exceeded  by  the  ditference  between  the 
knowledge  of  the  Christian  on  earth  and  in  heaven. 
"The  fight  of  the  moon  shall  be  as  the  light  of  the 
sun,  and  the  light  of  the  sun  sevenfold  as  the  light  of 
seven  days,  when  the  Lord  bindeth  up  the  breach  of 
his  people,  and  healeth  the  stroke  of  their  wound." 
Now  they  understand  as  children,  then  they  will  know 
as  men.  Now  they  see  through  a.  glass  darkly,  but 
then  face  to  face.  Now  they  know  in  part,  then  they 
will  know  even  as  they  are  known.    How  delightful 


IN  HEAVEN.  363 

the  thought — amidst  my  present  perplexities  and  ob- 
scurities, and  under  a  sense  of  the  penury  of  my 
talents,  and  in  the  want  of  means  and  opportunities  of 
improvement,  that  "Messiah  cometh  who  is  called 
Christ ;  and  that  when  he  is  come,  he  will  tell  us  all 
things." — You  may  reckon  upon 

—  Perfect  purity.  This  announcement  has  httle 
attraction  for  those  of  you  who  never  saw  the  beauty 
of  holiness,  and  never  abhoired  yourselves,  repenting 
in  dust  and  ashes.  But  O !  to  a  Christian  it  is  worth 
dying  for,  to  leave  behind  him  the  body  of  this  death ; 
this  law  in  the  members  wamng  against  the  law  of 
his  mind ;  this  inability  to  do  the  things  that  he  would ; 
this  presence  of  evil  ever  with  him ;  this  liableness, 
tliis  proneness  to  sin,  even  in  his  holy  things — tarnish- 
ing every  duty,  wounding  his  own  peace,  and  vexing 
and  grieving  the  Spirit  of  his  best  Friend.  To  be 
freed  from  the  enemy,  and  to  have  nothing  in  me 
that  temptation  can  operate  upon  !  To  be  incapable 
of  ingratitude,  and  unbelief,  and  distractions  in  duty  ! 
To  be  innocent  as  the  first  Adam,  and  holy  as  the 
second  ! — What  wonder,  the  Christian  exclaims,  with 
Henry,  "  If  this  be  heaven,  O !  that  I  was  there." — 
You  may  reckon  upon 

— The  most  delightful  associations.  We  are  form- 
ed for  society.  Much  of  our  present  happiness  results 
from  attachment  and  intercourse.  Who  knows  not 
"  the  comforts  of  love  ?  "  Yea,  and  who  knows  not 
its  sorrows  also?  We  must  weep  when  the  objects 
of  our  affection  weep.  The  arrows  that  pierce  our 
friends  wound  us  also.  We  tolerate,  we  excuse  their 
imperfections,  but  we  feel  them.  And  the  thought  of 
absence — separation — death — ^is  dreariness,  pain  and 


364  THE   CHRISTL4N, 

anguish.  Hence,  some  have  been  ready  to  envy  the 
unrelated,  unconnected  individual,  whose  anxieties 
and  griefs  are  all  personal.  But  it  is  not  good  for  man 
to  be  alone  in  any  condition.  It  is  better  to  follow  the 
course  of  providence;  to  cherish  the  intimacies  of  life; 
to  improve  and  to  sanctify  them ;  and  under  the  dis- 
advantages which  now  mingle  with  them,  to  look 
forward  to  a  state  where  the  honey  will  be  without 
the  sting,  and  the  rose  without  the  thorn ;  and  attach- 
ment and  intercourse  without  the  deductions  arising 
from  pain,  and  infirmities,  and  pity,  and  fear.  In  the 
Revelation,  heaven  is  always  presented  as  a  social 
state.  You  have  now  few  holy  companions ;  the  many 
are  going  another  way.  But,  says  John,  "  I  beheld, 
and,  lo  a  great  multitude,  which  no  man  could  number, 
of  all  nations,  and  kindreds,  and  i)eople,  and  tongues, 
stood  before  the  throne,  and  before  the  Lamb,  clothed 
with  white  robes,  and  palms  in  their  hands ;  and  cried 
with  a  loud  voice,  saying,  Salvation  to  our  God  which 
sitteth  upon  the  throne,  and  unto  the  Lamb."  And 
you  will  have  access  to  them  all.  You  will  there  have 
the  most  endeared  society  ;  for  it  will  include  those  to 
whom  you  were  so  tenderly  related  by  nature,  or 
pious  friendship,  and  at  parting  with  whom  you  sor- 
rowed most  of  all,  that  you  should  see  their  face  and 
hear  their  voice  no  more ;  and  also  those  you  left 
behind  you  with  reluctance  and  anxiety  in  a  world  of 
sin  and  trouble.  With  these,  your  fellowship,  after  a 
brief  separation,  will  be  renewed,  improved,  and  per- 
fected for  ever.  The  society  will  also  be  the  most 
dignified;  and  without  its  present  embarrassments. 
There  are  now  personages  so  superior,  that  you  seera 
reduced  to  nothing  at  the  thought  of  them.    You 


IN  HEAVEN  365 

esteem  and  admire  them  ;  and  wish  to  hear,  and  see, 
and  mingle  with  them ;  yet  you  shrink  from  the  pres- 
ence of  such  genius,  wisdom,  and  goodness.  But 
you  will  feel  nothing  of  this,  when  you  sit  down  with 
Abraham,  and  Isaac,  and  Jacob,  and  Moses,  and  with 
prophets,  and  apostles,  and  martyrs,  and  reformers  in 
the  kingdom  of  God.  Nor  will  sai7its  only  be  your 
companions ;  but  those  glorious  beings  who  never 
sinned ;  who  excel  in  strength  ;  who  are  proverbial 
for  their  wisdom ;  who  are  your  models  in  doing  the 
will  of  God  on  earth  ;  who  are  your  ministering  spirits, 
invisibly  watching  over  you  in  your  minority — the 
innumerable  company  of  angels.  And  though  they 
will  not  be  able  to  say.  He  hath  redeemed  us,  unto 
God  by  his  blood ;  they  will  cry  with  a  loud  voice — 
though  you  will  endeavor  to  be  louder — "  Worthy  is 
the  Lamb  that  was  slain,  to  receive  power,  and  riches, 
and  wisdom,  and  strength,  and  honor,  and  glory,  and 
blessing." — You  may  reckon  upon 

— The  most  glorious  employment.  I  should  as  soon 
think  that  heaven  was  a  nursery  of  vice,  as  a  state 
of  inaction.  Indolence  is  no  more  irreconcilable  to 
virtue,  than  perfectly  incompatible  with  happiness. 

"A  want  of  occupation  is  not  rest. 

A  mind  quite  vacant  is  a  mind  distressed." 

All  the  powers  conferred  by  a  wise  Creator  necessari- 
ly imply  their  application  and  use:  and  the  more  life 
any  being  possesses,  the  more  energy  and  activeness 
will  distinguish  him,  unless  he  is  in  a  state  of  perver- 
sion or  restraint.  But  what  are  the  employments  of 
heaven  ?  Dr.  Watts  has  speculated  much  on  this  sub- 
ject.    Some  of  his  conjectures  are  probable,  and  all 


366  THE  CHRISTIAN, 

pleasing.  But  we  dare  not  follow  him.  Of  this  we 
are  sure,  that  there  will  be  none  of  those  mean  and 
degrading  toils  which  arise  now  from  the  necessities 
of  our  nature,  or  from  luxury  and  pride.  Neither 
will  there  be  any  of  those  religious  exercises  which 
pertain  to  a  state  of  imperfection.  Repentance  will 
be  hid  from  our  eyes.  There  will  be  no  more  warfare 
and  watchings.  Neither  will  there  be  any  more 
prayers  with  strong  ciyings  and  tears.  Yet  it  is  said, 
"  They  serve  him  day  and  night  in  his  temple."  And 
their  powers  will  be  equal  to  the  work ;  for  neither  the 
fervency  nor  the  duration  of  the  service  will  produce 
exhaustion  or  languor.  The  common  notion  of  al- 
ways standing  up  and  singing,  is  too  childish  to  be  en- 
tertained. We  have  no  doubt  but  that  there  may  be 
stated  assemblies  for  adoration  and  praise.  But  Chris- 
tians are  said  to  be  still  praising  him  now ;  and  they 
do  this,  not  by  acts  of  worship  only,  but  by  per- 
forming his  will,  by  filling  up  their  stations  in  life 
properly,  and  promoting  the  welfare  of  all  around 
tliem;  and  his  work  even  here  is  honorable  and 
glorious. 

— On  the  presence  and  sight  of  the  Saviour,  in  whom 
dwelleth  all  the  fulness  of  the  Godhead  bodily,  you 
may  reckon ;  and  you  ivilU  reckon — and  reckon  su- 
premely— if  you  are  a  Christian.  "  Ah  !  "  says  Paul, "  I 
long  to  depart,  and  to  be  with  Christ,  which  is  far  bet- 
ter." "We  are  confident,  I  say,  and  willing  rather  to 
be  absent  from  the  body,  and  present  with  the  Lord." 
What  would  every  thing  be  in  his  absence !  Could 
the  place,  the  company,  the  harps,  be  a  substitute  for 
him?  But  here  is  the  consummation — you  shall 
"serve  him  and  see  his  face."    You  need  not  envy 


IN  HEAVEN.  367 

those  who  knew  him  after  the  flesh;  you  will  have 
access  to  him ;  you  will  see  the  King,  and  see  him  in 
his  beauty.  He  is  now  with  you.  He  knows  your 
soul  in  adversity ;  and  comes  to  you  as  a  friend,  and 
helper,  and  comforter.  But  you  are  now  in  prison. 
His  visits,  when  he  looks  upon  you  through  the  bars, 
and  brings  you  supplies,  and  communes  with  you  in 
the  cell,  are  relieving.  They  solace  the  confinement ; 
you  wish  them  multiplied  ;  you  expect  them  with  joy. 
But  the  best  of  all  these  visits  will  be  the  last,  when  he 
will  come  not  only  to  you,  but  for  you :  when  he  will 
open  the  doors  of  the  dungeon,  and  knock  off  the  fet- 
ters, and  take  you  home  to  his  palace.  Then  you  will 
be  with  him :  you  will  "  walk  with  "  him  "  in  white ; " 
you  will  "  eat  and  drink  at  his  table  in  his  kingdom ; " 
you  will  "  be  for  ever  with  the  Lord."  It  is  hardly  ne- 
cessary to  say,  that  you  may  reckon  upon 

— The  most  exquisite  enjoyment.  This  will  spring 
abundantly  from  all  the  foregoing  sources,  and  espe- 
cially the  last.  It  will  far  transcend  every  feeling  we 
have  had  of  delight  and  ecstasy  here.  The  state  itself  is 
expressed  by  it.  "  Enter  thou  into  the  joy  of  thy  Lord." 
Jude  says,  we  shall  be  "  presented  before  the  presence 
of  his  gloiy,  with  exceeding  joy."  And  says  David, 
"  In  thy  presence  is  fulness  of  joy,  and  at  thy  right 
hand  are  pleasures  for  evermore."  For  you  may 
reckon  upon 

The  pei-petuity  of  all  this.  "  Permanency,"  says  the 
poet,  "  adds  bliss  to  bliss."  But  here  it  is  absolutely 
indispensable  even  to  the  happiness  itself:  for  the 
gi-eater  the  blessedness,  the  more  miserable  we  should 
feel  if  it  were  in  danger.  Who  in  the  possession  of 
such  a  prize,  could  exist  under  the  thought  of  losing 


368  THE  CHRISTIAN, 

it?  Hotv  careful  therefore  are  the  sacred  wrilei^ 
never  to  leave  out  this  essential  attribute,  in  any  of 
their  descriptions.  If  it  be  Hfe,  it  is  "  eternal "  life. 
If  it  be  salvation,  it  is  "everlasting"  salvation.  If  it 
be  a  kingdom,  it  is  a  kingdom  that  "  cannot  be  sha- 
ken." If  it  be  a  crown,  it  is  a  crown  of  "  gloiy,  that 
fadeth  not  away." 

To  which  we  may  add,  that  you  may  reckon  not 
only  on  the  eternity,  but  the  increase.  Who  could 
think  of  being  doomed  to  remain  stationary  ?  How 
irksome  would  any  condition  be,  in  which  there  could 
be  no  possibility  of  advance  and  improvement  ?  But 
your  faculties  will  not  be  confined  to  a  circle  of  same- 
ness :  they  will  be  free ;  they  will  break  forth  on  every 
side.  How  much  more  do  the  angels  know  now  than 
once;  and  yet  still  they  desire  to  look  into  the  Sa- 
viour's sufferings  and  glory.  How  often  will  there  be 
new  songs  in  heaven,  or  fresh  exclamations  of  admira- 
tion and  praise,  from  fresh  discoveries  and  displays  of 
the  perfections  of  God,  in  his  works  and  ways.  Every 
finite  being  is  capable  of  accession ;  and  in  knowing, 
and  doing,  and  attaining,  and  enjoying,  there  will  be 
an  infinite  progression  before  us. 

If  with  this  account  of  heaven  you  are  dissatisfied, 
be  assured,  the  Lecturer  is  still  more  so.  Who,  upon 
such  a  subject,  can  speak  worthily  ?  I  will  therefore 
no  longer  darken  counsel  with  words  without  know- 
ledge, but  conclude  by  calling  upon  you, 

IV.  To  BEHOLD  THE  CHRISTIAN  IN  HIS  FINAB 
DESTINY,  AND  TO  REMARK  THE  INSTRUCTIONS  AND 
IMPRESSIONS  THAT  SHOULD  ARISE  FROM  THE  CON- 
TEMPLATION. 


IN  HEAVEN.  369 

Behold  him  there,  as  a  monument  of  divine  grace. 
What  was  he  once  ?  He  will  not  be  unwilling  to  look 
to  the  rock  whence  he  was  hewn,  and  to  the  hole  of  the 
pit  whence  he  was  digged.  He  will  acknowledge  that 
by  nature  he  was  a  child  of  wi-ath  even  as  others ;  con- 
demned by  the  law  of  God  ;  a  fallen,  guilty,  depraved 
creature ;  his  powers  all  defiled  and  desolate ;  helpless 
and  ready  to  perish.  But  what  is  he  no  if??  Redeem- 
ed ;  justified ;  renewed ;  quickened  together  with 
Christ;  raised  up  and  made  to  sit  with  him  in  the 
heavenly  places.  And  ivhence  is  all  this  ?  Is  it  by  his 
own  worthiness,  or  righteousness,  or  strength,  that  he 
has  made  himself  whole  ?  "  This  people,"  says  God, 
"  have  /  formed  for  myself;  they  shall  show  forth  my 
praise."  Here  he  has  placed  them  to  display  in  their 
salvation  the  freeuess,  the  power,  and  the  fulness  of  his 
gi-ace — that  in  the  ages  to  come  he  might  show  the  ex- 
ceeding riches  of  his  grace  in  his  kindness  towards 
them  by  Christ  Jesus.  And  falling  in  completely  with 
this  design,  they  cast  their  crowns  at  his  feet  and  ex- 
claim, "  Not  unto  us,  O  Lord,  not  unto  us,  but  unto 
thy  name,  give  glory,  for  thy  mercy  and  thy  truth's 
sake.  By  the  grace  of  God  I  am  what  I  am.  Not  I, 
but  the  grace  of  God  which  was  with  me." 

Behold  him  there,  and  see  the  conduct  of  God  to- 
wards him  in  this  ivorld  explained  and  vindicated.  It 
will  be  acknowledged  that  though  God  does  much  for 
his  people  here,  yet  the  relation  in  which  he  has  been 
pleased  to  place  himself,  implies  and  requires  far  more 
than  he  now  performs.  A  future  state  of  munificent 
liberality  is  therefore  necessar}\  To  this  he  appeals, 
and  by  this  his  promises  are  to  be  estimated.  Hence 
says  the  apostle,  "  Wherefore  God  is  uotfeshamed  to  be 


370  THE   CHRISTIAN, 

called  their  God,  seeing  he  hath  prepared  for  them  a 
city."  Here,  while  the  wicked  prospered,  and  had 
more  than  heart  could  wish,  the  righteous  were  poor, 
and  oppressed,  and  afflicted  ;  plagued  every  morning, 
and  chastened  every  moment.  And  you  were  ready 
to  ask.  If  they  are  his,  why  are  they  thus  ?  You  were 
so  perplexed  at  the  strangeness  of  his  providence  to- 
wards them,  that  your  feet  were  almost  gone,  and  your 
steps  had  well  nigh  slipped.  But  even  then,  he  told 
you  that  his  ways  are  not  our  ways ;  he  told  you  that 
his  people  were  under  an  economy,  a  veiy  small 
part  of  which  falls  within  your  inspection ;  he  told 
you  that  the  dispensations  you  complained  of  were  not 
yet  terminated :  he  said,  "  Judge  nothing  before  the 
time,  until  the  Lord  come."  But  here  is  the  full  an- 
swer. Look  at  them  now.  All  that  was  darkness,  is 
now  illuminated :  all  that  appeared  disorderly,  is  now 
arranged :  all  that  seemed  evil,  is  now  acknowledged 
good.  Now  we  have  the  clue,  and  the  difficulties  are 
loosened.  Now  we  have  the  end,  and  this  justifies  the 
means.  We  now  see  by  what  his  dispensations  to- 
Vv'ards  them  were  regulated,  and  in  what  they  have 
resulted.  They  were  chastened  of  the  Lord,  that  they 
might  not  be  condemned  with  the  world.  The  trial 
of  their  faith  was  much  more  precious  than  that  of 
gold  that  perisheth,  because  it  was  to  be  found  unto 
praise,  and  glory,  and  honor,  at  the  appearing  of  Jesus 
Christ.  The  light  afflictions  which  were  but  for  a 
moment,  have  worked  out  for  them  a  far  more  exceed- 
ing and  eternal  weight  of  gloiy.  They  themselves 
are  more  than  satisfied.  They  acknowledge  that  he 
hath  dealt  well  with  his  servants.  They  exclaim.  He 
hath  done  all  things   well.       "  Marvellous    are  thy 


IN  HEAVEN.  371 

works,  Lord  God  Almighty ;  just  and  true  are  all  thy 
ways,  O  thou  King  of  saints." 

— Behold  the  glorified  Christian,  and  see  the  jus- 
tifkation  of  his  choice.  Here,  his  fellow  creatures  des- 
pised him,  or  affected  to  pity.  If  they  allowed  him  to 
be  sincere,  they  reproached  him  as  weak,  and  con- 
sidered his  life  a  system  of  restraints,  and  privations, 
and  sacrifices.  Even  then  wisdom  was  justified  of  all 
her  children.  Even  then  they  were  conscious  that 
reason  itself  bore  them  out  in  their  preference.  Even 
then  they  were  not  ashamed  of  their  self-denial  or 
sufferings,  for  they  knew  whom  they  had  believed; 
and  were  persuaded  that  he  was  able  to  keep  that 
which  they  liad  committed  unto  him  against  that  day. 
Even  then  they  rejoiced  in  the  testimony  of  their  con- 
sciences, and  the  secret  smiles  and  whispers  of  their 
Lord  and  Saviour.  But  the  world  knew  them  not. 
They  were  princes  in  disguise.  Their  titles  were  re- 
fused, and  their  honors  and  riches  were  turned  to 
scorn.  And  they  bore  this  with  firmness  and  patience 
— for  they  saw  that  their  day  was  coming.  And  lo ! 
now  it  is  arrived.  Now  they  shine  forth  as  the  sun  in 
the  kingdom  of  their  Father.  Now  is  tlie  manifesta- 
tion of  the  sons  of  God.  Now  their  enemies  return 
and  discern  between  the  righteous  and  the  wicked; 
between  him  that  sei-veth  God,  and  him  that  serveth 
him  not.  And  oh !  liow  changed  their  sentiments 
and  their  language  now.  "  We  fools  counted  their 
life  madness,  and  their  end  to  be  without  honor! 
How  are  they  numbered  with  the  saints,  and  their  lot 
is  among  the  children  of  God." 

—  Contemplate   him    where   he    is,   and   inquire 


372  THE   CHRISTIAN, 

whether  you  will  he  a  partaker  of  the  same  blessedness 
Is  it  not  astonishing  tliat  you  can  put  such  a  question 
from  you,  as  if  it  was  the  greatest  impertinence,  from 
week  to  week,  from  year  to  year,  though  in  the  midst 
of  hfe  you  are  in  death,  and  after  death  is  the  judg- 
ment ?  And  is  it  not  strange  that  others  can  remain  in 
a  state  of  indecision,  with  only  such  a  perad venture  as 
this  to  support  their  peace — Perhaps  I  am  in  the  way 
to  heaven,  and  perhaps  I  am  in  the  way  to  hell! 
What  is  your  real  condition  with  regard  to  that  eterni- 
ty, on  the  verge  of  which  you  are  ?  Have  you  a  title 
to  glory  ?  This  results  from  relationship :  "  If  child- 
ren, then  heirs;  heirs  of  God,  and  joint  heirs  with 
Christ."  Have  you  any  meetness  for  the  inheritance 
of  the  saints  in  light  ?  Without  this  you  cannot  see 
the  kingdom  of  God — ^not  only  for  want  of  permission, 
but  for  want  of  capacity.  Threatenings  are  not  neces- 
sary to  exclude — your  disposition  bars  you  out.  The 
excellency  of  the  state  cannot  make  you  happy  with- 
out an  adaptation  to  it :  your  contrariety  of  temper  and 
taste'  would  make  you  miserable.  "  God  has  wrought 
us,"  says  the  apostle,  "  for  the  self-same  thing."  Has 
he  done  this  for  you  ?  Have  you  any  thing  in  you 
that  is  congenial  with  heaven  ?  Heaven  is  a  holy 
place.  Are  you  hungering  and  thirsting  after  righte- 
ousness ?  It  consists  in  the  presence  and  adoration  of 
Christ.  Are  you  at  home  now  when  you  are  saying — 
"  Unto  him  that  loved  us,  and  washed  us  from  our 
sins  in  his  ov.-n  blood,  be  glory  and  dominion."  There 
all  religious  distinctions  will  be  done  away  ;  and  the 
question  will  be,  not  where  you  have  worshipped,  but 
only  how.    Can  you  now  rise  above  a  party  and  say, 


IN  HEAVEN.  373 

"Grace  be  with  all  them  that  love  our  Lord  Jesus 
Christ  in  sincerity  ?  "  Many  of  you  do  not  hope  for 
heaven ;  do  not  desire  it.  You  cannot  hope  for  it, 
you  cannot  desire  it — unless  you  can  love  and  enjoy  its 
ingredients  now. 

— Let  the  CONTEMPLATION  bring  you  upon  your 
knees,  and  be  this  your  prayer :  "  Remember  me,  O 
Lord,  with  the  favor  thou  bearest  unto  thy  people.  O 
visit  me  with  thy  salvation,  that  I  may  see  the  good  of 
thy  chosen,  that  I  may  rejoice  in  the  gladness  of  thy 
nation,  and  glory  with  thine  inheritance."  Oh !  how 
shall  I  plead  with  you  for  this  purpose  ?  By  what 
motives  can  I  urge  you  to  make  it  your  immediate  and 
prevailing  concern  ? 

Need  I  remind  you  of  the  importance  of  the  object  ? 
Glory !  Honor !  Immortality !  An  eternity,  an  infinity, 
of  blessedness ! 

— Need  you  to  be  told  that  it  is  placed  within  your 
attainment — that  you  are  allowed,  invited,  commanded 
to  seek  the  kingdom  of  God  and  his  righteousness, 
with  an  assurance  of  success  ?  And  if  you  perish, 
what  an  aggravation  of  your  misery  will  this  produce ! 
When  an  event  is  unavoidable,  you  may  lament,  but 
you  feel  no  self-reproach.  When  you  suffer  innocent- 
ly, conscience  even  commends  you ;  you  feel  a  little 
of  the  spirit  of  a  martyr ;  you  claim  on  your  side  a 
God  of  judgment,  and  believe  that  in  due  time  he  will 
appear  on  your  behalf.  But  here  you  will  be  speech- 
less. You  will  feel  that  you  have  destroyed  your- 
selves. Your  miseiy  will  be  your  greatest  sin.  Every 
mouth  will  be  stopped ;  and  you  will  be  found  guilty 
before  God.     Guilty  of  what  ?    Of  transgi-essing  his 


374  THE   CHRISTIAN, 

law.  Yes — but  still  more  of  neglecting  so  great 
salvation,  of  rejecting  the  counsel  of  God  against 
yourselves,  and  judging  yourselves  unworthy  of  ever- 
lasting life. 

And  allow  me  to  ask,  for  what  is  it  that  you  are 
determined  to  sacrifice  this  attainable  and  infinite 
boon?  Are  you  not  spending  your  money  for  that 
which  is  not  bread,  and  your  labor  for  that  which  sat- 
isfieth  not  ?  You  condemn  the  folly  of  Esau,  who  for 
one  morsel  of  meat  sold  his  birth-right.  You  re- 
proach Adam  and  Eve,  who  lost  the  garden  of  Eden 
for  a  taste  of  the  forbidden  tree.  But  you  are  making 
a  far  worse,  a  far  viler  exchange.  You  are  sacrificing 
all  the  gloiy  of  God  and  the  Lamb — I  again  ask  for 
what  ?  You  would  be  losers  if  you  gained  the  whole 
world.  But  are  you  gaining  empires  ?  provinces  ?  es- 
tates ?  Are  you  gaining  reputation  ?  The  esteem  of 
the  wise  and  good  ?  Health  ?  Peace  of  mind  ?  Sup- 
port in  trouble  ?  Freedom  from  fear  ?  Sin  ought  to 
yield  you  much,  for  it  will  cost  you  dear.  But  the 
way  of  ti'ansgressors  is  hard.  There  is  no  peace  to  the 
wicked.  When  you  lie  down  in  sorrow,  how  will  you 
answer  the  question,  "  What  fruit  had  ye  then  in  those 
things  whereof  ye  are  now  ashamed  ?  for  the  end  of 
these  things  is  death."  Remember  also  the  alter- 
native. 

■ — For  missing  this,  there  is  nothing  but  a  certain 
feaiful  looking  for  of  judgment  and  fieiy  indignafion 
to  devour  the  adversary.  If  you  are  not  with  the 
sheep  at  the  right  hand,  you  must  be  with  the  goats  at 
the  left.  If  you  hear  not  the  sentence,  "Come,  ye 
blessed  of  my  Father,  inherit  the  kingdom  prepared  for 


IN  HEAVEN.  375 

you  fi'om  the  foundation  of  the  world,"  you  must  hear 
the  doom,  "Depart,  ye  cursed,  into  everlasting  fire, 
prepared  for  the  devil  and  his  angels." 

Lastly,  Let  us  look  and  hail  those  who  can  make  the 
prospect  their  own.  We  talk  of  happiness !  Can  any 
thing  equal  the  state  of  those  who  can  humbly  and 
confidently  say,  "Being  justified  by  faith,  we  have 
peace  with  God  through  our  Lord  Jesus  Christ,  by 
whom  also  we  have  access  by  faith  into  this  grace 
wherein  we  stand,  and  rejoice  in  hope  of  the  glory  of 
God  ?  "  Many  are  in  adversity  and  tribulation ;  and 
yet  have  no  such  prospect.  All  is  fighting  against 
them,  and  they  have  no  refuge.  Their  thoughts  are 
broken  off;  even  the  purposes  of  their  hearts,  and  their 
earthly  schemes,  laid  desolate ;  yet  they  have  nothing 
better  before  them.  Yea,  conscience  tells  them,  this  is 
only  the  beginning  of  sorrows ;  the  short  preface  to  a 
long  roll  written  within  and  without,  with  lamentation, 
and  mouraing,  and  wo.  But  to  the  upright  there  aris- 
eth  light  in  the  darkness.  He  sees  the  storm  begin- 
ning to  clear  up ;  and  he  knows  that  no  cloud  shall 
return  after  the  rain.  "  I  reckon,"  says  he,  "  that  the 
sufferings  of  the  present  time  are  not  worthy  to  be 
compared  with  the  glory  that  shall  be  revealed  in  us." 
Soon,  want  will  be  followed  with  fulness.  Soon,  the 
wormwood  and  the  gall  will  be  succeeded  by  the  cup 
of  salvation. 

*'  Yet  a  season,  and  we  know 
Happy  entrance  shall  be  given; 

All  our  sorrows  left  below, 

And  earth  exchanged  for  heaven.'* 


376  THE  CHRISTIAN, 

With  this  prospect,  how  superior  is  he  to  the  envied, 
the  indulged,  the  successful  man  of  the  world.  He  has 
his  portion  in  this  life ;  but,  says  the  Christian,  "  As 
for  me,  I  will  behold  thy  face  in  righteousness ;  I  shall 
be  satisfied  when  I  awake  with  thy  likeness."  His 
good  things  are  temporal;  mine  are  eternal.  He  is 
leaving  his;  I  am  advancing  to  mine.  Every  hour 
diminishes  the  value  of  his  hope  ;  but  every  moment 
adds  interest  to  mine. 

Nor  need  the  Christian  envy  the  man  of  claims 
merely  intellectual.  Wisdom  indeed  excelleth  folly, 
as  much  as  light  excelleth  darkness.  Money  is  a  de- 
fence ;  but  the  excellency  of  knowledge  is,  that  wisdom 
giveth  life  to  them  that  have  it.  But  what  wisdom  ? 
It  was  a  fine  reply  of  the  converted  astronomer,  who, 
when  interrogated  concerning  the  science  which  h& 
had  been  idolizing,  answered,  "  I  am  now  bound  for 
heaven,  and  I  take  the  stars  in  my  way."  How  humil- 
iating is  it  to  reflect,  that  the  treasures  of  learning  and 
science  depend  upon  the  brain ;  that  an  accident  or 
disease  may  abolish  them ;  or  that,  at  most,  they  are 
limited  to  the  life  that  now  is,  and  which  we  spend  as 
a  shadow.  Whether  there  be  knowledge,  it  shall  van- 
ish away — unless  it  be  the  excellency  of  the  knowledge 
of  Christ  Jesus  our  Lord — for  this  is  fife  eternal. 

In  much  wisdom  also,  there  is  much  grief;  and  he 
that  increaseth  knowledge,  increaseth  son*ow.  Some 
of  the  most  expansive  and  cultivated  minds  are  the 
most  miserable.  Nor  is  it  diflicult  to  account  for  tliis. 
Genius  implies  a  sensibility  which  strangers  intermed- 
dle not  with.  It  is  attended  with  a  keenness  of  feeling, 
til  at  renders  the  possessor  like  a  sensitive  plant,  that 


IN  HEAVEN.  377 

shrinks  at  every  touch.  He  lives  in  a  world  of  imag- 
ination, as  well  as  a  world  of  reality.  He  views  noth- 
ing simply  and  purely.  Every  thing  is  dressed  up  to 
his  conceptions;  the  beautiful  in  preternatural  tints, 
and  the  evil  in  preternatural  horroi-s.  His  thoughts  are 
sentiments.  He  feels  mtensely :  and  nothing  very  in- 
tense can  continue.  Then  follows  a  void  which  is  irk- 
some, and  a  listlessness  which  is  intolerable,  and  which 
are  sometimes  productive  of  fatal  effects.  In  Madame 
de  Stael's  Memoirs  of  her  father,  we  have  the  following 
remark :  "  I  have  a  proof, "  says  3Ir.  Necker,  "  of  the 
immortality  of  the  soul  in  this ;  that  it  is  at  least  after 
awhile  desirable ;  and  essential  to  our  happiness.  By 
the  time  we  have  reached  threescore  years  and  ten,  we 
have  looked  around  us,  and  become  familiar  with  the 
whole  scene :  and  though  not  satisfied,  we  are  sated. 
Then  we  feel  our  need  of  a  new  residence ;  a  new 
sphere  of  activity ;  and  new  sources  of  employment 
and  enjoyment."  This  is  a  striking  remark  ;  and  we 
may  obsei-ve,  that  if  at  such  a  period,  religion  with  its 
motives  and  promises  is  not  present  to  the  mind,  the 
man  wearied  of  existence,  and  feeling  every  thing  here 
to  be  vanity,  is  hkely  to  become  the  victim  of  an  in- 
supportable oppression,  and  in  a  moment  of  rashness 
may  welcome  self-destruction.  Have  we  had  no  in- 
stances of  this  ? 

— Here  the  Christian  is  guarded ;  here  he  is  provided 
for.  As  this  world  palls  upon  him,  another  opens  to 
his  view.  This  prospect  enlivens  the  solitudes  which 
bereavement  and  decays  of  nature  have  produced. 
This  prospect  becomes  a  substitute  for  the  scenes  and 
charms  which  have  faded  and  fled.  This  prospect 
32 


378  THE  CHRISTIAN,  IN  HEAVEN. 

entertains  and  engages,  now  the  days  are  come  in 
which  he  says,  I  have  no  pleasure  in  them.  The 
outward  man  perishetb,  but  the  inward  man  is  renew- 
ed day  by  day.  His  heart  and  his  flesh  fail ;  but  God 
is  the  strength  of  his  heart  and  his  portion  for  ever. 
He  departs ;  but  he  leaves  what  is  not  his  rest,  what 
is  polluted,  what  is  nigh  unto  cursing,  and  whose  end 
is  to  be  burned  —  while  he  enters  a  creation  where 
every  thing  that  is  new  and  marvellous,  and  pure,  and 
attractive,  and  beautifying,  says.  Arise,  and  come  away. 
And  the  hour  that  obscures  and  quenches  for  ever  all 
other  glories,  immortalizes  him. 


tt 


INDEX 


Pbsb 

Prefacb, -.^  3 

LECTURE  I. 

THE    CHRISIAN,   IN    CHRIST. 

2  Cor.  xii.  2, — "  I  knew  a  man  in  Christ."  -        -  17 

LECTURE  n. 

THE    CHRISTIAN,   IN   THE    CLOSET. 

Matt.  iv.  6. — "  Enter  into  thy  closet."         -        -         43 
LECTURE  III. 

THE    CHRISTIAN,   IN   THE    FAMILY. 

2  Sam.  vi.  20. — "  Then  David  returned  to  bless  his 
household." -         69 

LECTURE  IV. 

THE    CHRISTIAN,    IN   THE    CHURCH. 

1  Tim.  iii.  15. — "That  thou  mayest  know  how  thou 
oughtest  to  behave  thyself  in  the  House  of  God, 
wMch  is  the  Church  of  the  living  God."  -        -        101 

LECTURE  V. 

THE    CHRISTIAN,    IN    THE    WORLD. 

John  xxvii.  11. — "  And  now  I  am  no  more  in  the 
world;  but  these  are  in  the  world."  -        -        -        135 

LECTURE  VI. 

THE     CHRISTIAN,    iK     PROSPERITY. 

Jer.  xxii.  21. — "  I  spake  unto  thee  in  tliy  prosperity; 
but  thou  saidst,  I  will  not  hear."      -        -        -        1G7 


380  INDEX. 

LECTURE  VII. 

THE    CHRISTIAN,    IN   ADVERSITY. 

EccLES.  vii.  14. — "In  the  day  of  adversity  consider."  204 
LECTURE  VIII. 

THE  CHRISTIAN,  IN  HIS  SPIRITUAL  SORROWS. 

Psalm  cxxxvii.  2. — "  We  hanged  our  harps  upon  the 
willows  in  the  midst  thereof."  .        .        -        238 

LECTURE  IX. 

THE  CHRISTIAN,  IN  HIS  SPIRITUAL  JOYS. 

Nehemiah  viii.  10. — "Then  he  said  unto  them,  Go 
your  way,  eat  the  fat,  and  drink  the  sweet,  and 
send  portions  unto  them  for  whom  nothing  is  pre- 
pared :  for  this  day  is  holy  unto  our  Lord :  neither 
be  ye  sorry ;  for  the  joy  of  the  Lord  is  your 
strength."         -        -        -        -        -        -        -        263 

LECTURE  X. 

THE  CHRISTIAN,  IN    DEATH. 

Psalm  xxxvii.  37. — "  Mark  the  perfect  man,  and  be- 
hold the  upright :  for  the  end  of  that  man  is  peace."  290 

LECTURE  XI. 

THE    CHRISTIAN,    IN    THE    GRAVE. 

Job  xvii.  13. — "  If  I  wait,  the  grave  is  mine  house."    319 
LECTURE  XII. 

THE  CHRISTIAN,  IN  HEAVEN. 

2  Tim.  i.  10.—"  Who  hath  brought  life  and  inmor- 
tality  to  light  through  the  Gospel."-        -        -        349 


BOOKS  PUBLISHED  BY 
ROBERT    CARTER, 

58  CANAL  STREET,  NEW  YORK, 

AND 

THOMAS  CARTER,  PITTSBURG,  PA. 


CHEAP   EDITIONS. 

HORNE'S  INTRODUCTION.  Price,  $3,50.  An  Introduction  to  the 
•critical  study  and  knowledge  of  the  Holy  Scriptures.  By  Thomas 
HartwellHorne,  B.  D.  New  edition,  corrected  and  enlarged.  Il- 
lustrated with  numerous  maps  and  fac-similes  of  Biblical  Manu- 
scripts.    2  vols,  imperial  Svo. 

CHAL-MER'S  ROMANS.  Price,  Sl,50.  Lectures  on  the  Epistle  of 
Paul  the  Apostle  to  the  Romans.  By  Thomas  Chalmers,  D.  D.  and 
L.L.D.    1  vol.  Svo.    Fourth  Thousand. 

CHALMER'S  SERMONS.  In  Press.  The  Entire  Sermons  and  Dis- 
courses  of  Thomas  Chalmers,  D.  D.,&c.,in2  vols.  Svo.  uniform 
with  his  "Lectures  on  Romans."  Nearly  one-haif  of  this  work 
has  never  before  been  re-published  in  this  country. 

TWENTY-THIRD  THOUSAND  OF 
D'AUBIGNE'S  REFORMATION.     3  Vols,  for   One  Dollar.     This 
edition  contains  all  the  matter  and  is  printed  on  the  same  type  with 
the  fine  copy. 

MOFFAT'S  SOUTHERN  AFRICA.  Price,  50  cents.  Fifth  edition, 
1  vol.  12mo. 

MASON'S  ESSAYS  ON  THE  CHURCH.  Price,  50  cents.  New 
edition,  on  fine  paper,  12mo. 

THE  CHRISTIAN  YOUTH'S  BOOK,  and  Manual  for  Young  Com- 
municants. By  W.  C.  Brownlee,  D.  D.  Price,  50  cents,  480  pp. 
12m9. 


LECTURES  ON  THE  ACTS  OF  THE  APOSTLES.  By  John 
Dick,  D.  D.  author  of  "  Lectures  on  Theology,"  &c.  1  vol.  Svo. 
In  Press. 


SnDDARD'S  BRITISH  PULPIT;  containing"  Discourses  by  the 
most  eminent  Living  Divines,  in  England,  Scotland  and  Ireland. 
5th  edition,  2  yoIs.  8vo.     10  Portraits. 

BISHOP  BLTLER'S  COMPLETE  WORKS;  containing  Analogy 
of  Natural  and  Revealed  Religion.  Dissertations.  Sermons.  Cor- 
respondence, Life,  <fec.  Edited  by  Dr.  Halifax,  Bishop  of  Glouces- 
cester,  1  vol.  8vo. 

DR.  CHAL5IERS'  NATURAL  THEOLOGY,  2  vols.  12mo, 

''  "  EMDENCES  OF  CHRISTIANITY,  2  vols.  12mo. 

»  «  MORAL  AND  MENTAL  PHILOSOPHY,  1  vol. 

12mo. 

«  «  COMMERCIAL  DLSCOURSES,  1  vol.  12mo. 

«  «  ASTRONOMICAL  DISCOURSES,  "       " 

THE  CHRISTIAN  YOUTH'S  BOOK,  by  Rev.  Dr.  Brownlee,  12mo. 

THE  LIFE  OF  THE  REV.  DR.  NIEBIT.  of  Carlisle,  Pa.  By  the 
Rev.  S.  Miller,  D.  D.  Princeton,  N.  J.,  with  Portrait,  I2mo. 

JAY'S  EVENING  EXERCISES,  12rao.  new  edition. 

"        MORMNG  EXERCISES,     '•  " 

HILL  AND  VALLEY,  or  Hours  in  England  and  Wales,  by  Miss 
Catharine  Sinclair,  12mo. 

MEMOIR  OF  MRS.  MARY  LUNDIE  DUNCAN,  being  Recollec- 
tions of  a  Daaghter  by  her  Mother,  12mo. 

BAXTER'S  SAINT'S  REST,  12mo.  large  type. 

MEMOIR  op  MRS.  ISABELLA  GRAHAM,  new  ed.  enlarged,  12mo. 

«  "    HENRY  >LARTYN,  complete  edition,  12mo. 

DR.  CLARK'S  WALK  ABOLT  ZION,  5th  edition,  2  plates. 

<=  "  PASTOR'S  TESTIMONY,  5th  "  « 

«  «  YOUNG  DISCIPLE,  4th  " 

«  "  GATHERED  FRAGMENTS,  4th  edition. 

"  «  GLEANINGS  BY  THE  WAY,  12mo. 

CHRIST  OUR  LAW,  by  Caroline  Fry,  2d  ed.        » 

CECIL'S  CHARACTER  &.  REMAINS,  new  ed.  " 

OWEN  ON  SPIRITUAL  MINDEDNESS,  new  ed.  12mo. 

SYMINGTON  ON  THE  DOMNION  OF  CHRIST,    «  ^ 

WINSLOW  ON  THE  WORK  OF  THE  HOLY  SPIRIT  12mo.         | 

ALLEINTJ'S  LIFE  AND  LETTERS,  12mo.  I 

INTERESTING  NARRATI\T;:S,  "  ' 

THE  LIFE,  WALK  AND  TRIUMPH  OF  FAITH,  by  Rev.  W.  Ro- 
maine,  new  edition,  12mo. 


CHRISTIAN  CABINET  LIBRARY.  • 

TALES  OF  THE  CO\'EX.VXTERS,  by  Robert  Ponok. 
OLD  HUMPHREYS  ADDRESSES.  3d  edition. 

"  «'  OBSERVATIONS,  4th  ed. 

«  «  THOUGHTS  FOR  THE  TH0UGHTFlT.2d  ed. 

«  «  WALKS  IN  LONDON,  id  ed. 

«  "  HOMELY  HINTS. 

LUCILLA,  by  Adolph  Monod.  D.  D.,  id  ed. 

WHITES  MEDITATIONS  ON  PRAYER,  3d  ed. 

'•  PRACTICAL  REFLECTIONS  ON  THE  SECONT)  AD- 

VENT. 

"  BELIEVER,  a  Series  of  Discourses. 

COMFORT  IN  AFFLICTION;   a  Series  of  Meditations.    By  Rev. 
Dr.  Buchanan.  2d  Am.  I'rora  the  9th  Edinburgh  ed. 

DODDRIDGE'S  RISE  AND  PROGRESS,  new  ed. 

ELIJAH  THE  TISHBITE.  by  Krummacher. 

PERSUASIVES  TO  EARLY  PIETY,  by  Pike. 

THE    COTTAGE   FIRESIDE,  by  Rev.  Dr.  Duncan,  from  the  6ch 
Edinburgh  edition. 

THE  FA>nLY  OF  BETHANY,  by  L.  Bonnet,  with  an  introductory 
Essay,  by  Rev.  Hugh  White. 

THE  RETROSPECT,  or  Review  of  Providential  Mercies,  with  An- 
ecdotes of  various  Characters,  3d  ed. 

THE  MARTYR  LAMB,  or  Christ  the  representative  of  his  People 
in  all  ages,  by  F.  W.  Krummacher,  4lh  ed. 

LECTURES  ON  THE  BOOK  OF  ESTHER,  by  the  Rev.  Thomas 
Mc  Crie.  D.  D.    Author  of  Life  of  John  Knox,  io. 

BICKERSTETHS  TRE.\TISE  ON  PRAYER,  new  ed. 

THE  COMMUNICANT'S  COMPANION,  by  Rev.  Matthew  Henry  ; 
new  edition,  complete. 

MICHAEL  KEMP ;  The  Happy  Farmer's  Lad,  2d  ed. 

.*.  The  above  twenty-two  volumes  are  unifomdi/  bound  in  muslin, 
extra,  ISmo. 


CHRISTIAN  F.\TIIER  AT  HOME,  by  Dr.  Brownlee,  ISmo 

MANUAL  OF  BIBLICAL  INTERPRETATION,  by  Dr.  McClelacd, 

ISmo. 

HISTORY  OF  THE  CHURCHES  OF  NEW  YORK,  plates,  ISmo. ' 
BCOUG.VLS  LIFE  OF  GOD  IN  THE  SOUL,  &c.,  ISmo. 


ANECDOTES  ON  THE  SHORTER  CATECHISM,  new  ed.  18mo. 

CHARLIE  SEYMOUR,  by  Catharine  Sinclair,  18mo. 

PIKE'S  TRUE  HAPPINESS,  second  ed.  18mo. 

"        RELIGION  AND  ETERNAL  LIFE,  18mo. 

BOSTON'S  CROOK  IN  THE  LOT,  18mo. 

TRIBUTE  TO  AN  ONLY  DAUGHTER,  by  Jerram,  ISmo. 

LIVE  WHILE  YOU  LIVE,  by  Griffith,  ISmo. 

JAY'S  JUBILEE  MEMORIAL,  18mo. 

BAXTER'S  CALL  AND  OTHER  ESSAYS ;  Dr.  Chalmers'  Intr(> 
duction. 

BICKERSTETH  ON  THE  LORD'S  SUPPER;  Introduction  by  Dr. 
Bedell,  5th  ed.  18mo. 

LIFE  OF  JOHN  NEWTON,  by  Rev.  R.  Cecil,  18mo. 

THE  FARMER'S  DAUGHTER,  by  Mrs.  Cameron,  18mo. 

GEOLOGICAL  COSMOGONY,  by  a  Layman,  18mo. 

POLLOK'S  HELEN  OF  THE  GLEN,  ISmo. 

"  PERSECUTED  FAMILY,     « 

"    ,       RALPH  GEMMELL,  « 

DECAPOLIS,  by  D.  E.  Ford,  4th  ed.         « 

SINNER'S  FRIEND,  ISmo. 

JESSY  ALLAN,  or  the  Lame  Girl,  by  Grace  Kennedy,  18mo. 

CALVIN  ON  SECRET  PROVIDENCE,  ISmo. 

MEMOIR  OF  HANNAH  SINCLAIR,  by  Rev.  Legh  Richmond,  ISrao. 

MALCOM  ON  THE  ATONEMENT,  ISmo. 

SORROWING  YET  REJOICING,  4th  edition,  32mo. 

THE  CONTEST  AND  THE  ARMOUR,  by  Dr.  Abercrombie,  author 
of  "The  Intellectual  Powers,"  «fec.  muslin  extra,  gt.  ed.  32mo. 

GIFT  FOR  MOURNERS,  by  Cecil  and  Flavel,  elegant  32mo.  gt.  ed. 

KEY  TO  THE  SHORTER  CATECHISM,  eleventh  edition,  18ino. 

OUR  PROTESTANT  FOREFATHERS,  ISmo. 

WATSON'S  APOLOGY  FOR  THE  BIBLE,  18mo. 

VAN  VRANKEN  ON  SOCINIANISM,  ISmo. 

SCOTTISH  PARAPHRASE,  ISmo. 

SALVATION  FOR  THE  HEATHEN,  by  Dr.  McElroy,  I8mo. 

WTLLISON'S  COMMUNICANT'S  CATECHISM,  18mo. 

BOSTWICK  ON  BAPTISM,  18mo. 


Princeton   Theological   Seminary   Libraries 


1    1012  01290  3581 


iiiiiJiiiiiiiiiliiiliiiiitimniimHiiiiitiilimillii 


